BX  9318  .H65  1846 
Howe,  John,  1630-1705. 
The  Redeemer's  tears  wept 
over  lost  souls 


/(p  .   iP .  c^yy 


tc- 


I  9 


THE  REDEEMER'S  TEARS 

WEPT    OVER    LOST    SOULS: 

UNION  AMONG  PROTESTANTS: 

CARNALITY  OF  RELIGIOUS  CONTENTION: 

MAN'S  ENMITY  TO  GOD; 

AND  RECONCILIATION   BETWEEN   GOD  AND  MAN. 


JOHN    HOWE,  A.M. 

WITH  LIFE  OF  THE  AUTHOR, 
BY   THE    REV.    W.    URWIOK,    D.D.,   DUBLIN. 


NEW  YORK: 
WILEY   &   PUTNAM,   161  BROADWAY. 


MUCCCXLVI. 


CONTENTS. 


Page 

1.  Life  of  Howe. 

2.  The  Redeemer's  Tears  Wept  over  Lost  Souls,        .         .         1 

3.  Union  among  Protestants,      .         .         .         .         .         .103 

4.  Carnality  of  Religious  Contention,  ....     149 

5.  Man's  Enmity  to  God,  and  Reconciliation  between  God 

and  Man, .213 


LIFE   OF  JOHN  HOWE,   A.M. 

BT    THE    REV.    W.    URWICK,    D.D.,    DUBLIN. 


During  the  sixteenth  century,  the  struggles  connected  with 
the  Reformation  stirred  European  Christendom  from  the  slum- 
ber of  the  *'  dark  ages,"  and  in  those  great  movements  England 
had  her  share.  But  the  awakening  of  her  mental  and  moral 
strength  became  not  general,  till  her  own  agitations,  during  the 
reigns  of  her  first  James  and  his  son  Charles,  followed  by  the 
Commonwealth,  rendered  inaction  of  head  or  heart  next  to  im- 
possible throughout  the  land. 

Lovers  of  tyranny  have  been'  wont  to  decry  that  period  as 
one  of  the  most  humiliating  and  disastrous  in  British  history;  for 
the  Dagon  of  their  homage  was  then  well-nigh  prostrated  and 
broken  before  the  ark  of  God's  providence.  And  that  evils 
deeply  to  be  deplored  existed,  is  admitted.  Unworthy  persons 
and  measures  are  often  associated  with  what  is,  substantially,  the 
cause  of  truth  and  righteousness;  it  has  been  so  from  the  begin- 
ning with  the  glorious  Gospel  itself.  But  no  enlightened  and 
fair  man  will  deny,  that  at  the  time  we  are  speaking  of,  England 
had  never  been  in  higher  respect  among  the  nations,  or  had  used 
her  influence  for  better  purposes.  She  had  never  been  to  the  same 
extent  enriched  with  knowledge  and  adorned  with  piety, — she 
had  never  so  appeared — to  use  the  words  of  Milton — "as  a  noble 
and  puissant  nation  rousing  hei-self  as  a  strong  man  after  sleep, 
or  as  an  eagle  muing  her  mi;^lity  youth,  and  kindling  her  vm- 
dazzled  eyes  at  the  full  mid-day  beam."  At  that  period  the  tree 
of  civil  and  reUgious  freedom,  which,  now  flourishing  and  bear- 


ii  LIFE  OF  JOHN  HOWE,  A.M. 

ing  fruit,  is  the  blessing  and  boast  of  the  empire,  became  firmly 
rooted  in  her  soil. 

If  the  time  was  one  of  fearful  political  convulsion,  it  was  also 
one  of  gracious  visitation  from  the  Spirit  of  God.  While  "  the 
potsherds  of  the  earth  "  filled  the  country  with  their  strivings, 
the  King  of  Zion  was  i-aising  up  a  host  of  "  very  able  men  "  for 
his  service, — men  whose  writings  yet  survive,  and  will  while  the 
world  lasts,  monuments  of  his  favour  to  themselves  and  to  his 
Church, — men  far  more  worthy  of  study  and  veneration  than  the 
majority  of  the  so-called  "  Fathers  "  among  the  Greek  and  Latin 
ecclesiastics  of  earlier  days. 

Important  controversies  were  then  afloat;  the  Gospel  had  to 
grapple  with  antagonists  of  no  common  nerve,  furniture,  and 
skill.  These  champions  entered  the  lists,  and  the  truth  triumph- 
ed. The  right  of  every  one  to  search  the  scriptures,  and  his  re- 
sponsibility to  God  alone  for  his  use  of  that  right,  had  lately 
risen  as  into  new  existence.  These  expositors  were  honourably 
successful  in  clearing  away  obscurities  and  perversions  from  the 
sacred  text,  and  in  otherwise  assisting  the  common  reader  to  see 
profitably  for  himself,  "  what  is  the  mind  of  the  Spirit."  As 
theologians  they  were  independent,  enlarged,  and  profound  think- 
ers. Theirs  was  not  the  restless  habit  of  some  would-be  wise 
ones,  busying  itself  on  this  punctiho  to-day,  on  another  to-mor- 
row, and  happy  only  when  carping  at  or  extolling  detached  and 
insignificant  items.  Theirs  was  the  genius  of  sound  philosophy, 
which,  as  the  lion  ranges  through  his  forest  and  the  condor  soars 
above  her  Andes,  sweeps  through  the  earth  and  the  firmament, 
aiming  as  far  as  may  be  to  grasp  the  knowledge  of  creation. 
Nor  were  these  men  less  distinguished  as  preachers  and  pastors. 
In  the  study,  in  the  pulpit,  and  from  house  to  house,  with  single- 
eyed  purpose  they  watched  for  souls. 

To  their  superiority  in  the  respects  named,  their  scholarship 
doubtless  contributed.  In  learning  they  were  not  behind  other 
Rabbis  of  their  day.  They  had  graduated  at  universities;  had 
become  fellows,  and  some  of  them  heads  of  colleges,  in  Cam- 
bridge and  Oxford;  and  had,  by  untiring  industry,  acquired  a 
habit  of  energetic  action,  which  accompanied  them  through  life 
as  a  second  nature.  But  their  crowTiing  excellence — the  spring 
and  plastic  soul  of  their  greatness— was  their pitfy.  They  brought 
the  fruits  of  their  studies  as  divines,  to  bear  upon  their  own 
hearts  as  christians.  They  daily  maintained  converse  with  God 
in  private;  and  kept  their  seasons  of  special  devotion.     Thus 


I  LIFE  OF  JOHN  HOWE,  A.M.  lU 

they  acquired  a  calmness  and  power,  a  freedom  and  unction, 
which  no  talent,  or  hterary  acquirement,  or  strength  of  natural 
character,  could  impart.  Most  of  them,  indeed,  had  a  parentage 
and  a  training  which  prepared  for  this.  They  were  the  off- 
spring of  suffei-ers  for  the  truth.  They  had  been  cradled  iu 
persecution.  The  loud  and  fierce  cry  of  the  oppressor  had 
often  drowned  the  soft  and  soothing  tones  of  their  mother's  lul- 
labv.  The  homage  of  all  things  to  conscience,  and  of  conscience 
in  all  things  to  God,  was  one  of  the  first  lessons  given  when  their 
minds  opened  to  receive  thought.  Effeminacy  and  sentimentalism 
belonged  to  another  sphere,  if  not  to  another  age.  All  their  youth- 
ful associations  combined  to  cherish  masculine  honesty  and  magna- 
nimity, with  intrepid  though  humble  resolve.  And  when  ai'rived 
at  maturity,  they  were  "  men  full  of  faith  and  of  the  Holy  Ghost" 

There  were,  however,  varieties  among  them.  "  Star  differeth 
from  star  in  glory,"  in  the  firmament  of  the  church,  as  in  that  of 
nature,  even  when  it  is  most  brilliantly  lighted  up.  As  an  orb 
of  the  first  magnitude,  and  with  a  radiance  pecuUarly  his  own, 
shone  John  Howe.  By  the  consent  of  all  to  whom  superior  mind, 
sanctified  by  the  truth  and  charity  of  the  gospel,  is  dear,  he  ranks 
among  his  contemporaries  as  a  prince  among  chiefs.  Even 
Wood,  who  can  hardly  pen  a  kind  or  candid  expression  for  a 
non-conformist,  in  his  Athense  Oxonienses,  says  that  Howe,  when 
in  London  during  the  Commonwealth,  was  "  known  to  the  lead- 
ing men  of  those  times  for  his  frequent  and  edifying  preaching," 
and  adds,  **  He  is  a  person  of  neat  and  pohte  parts,"  who  "  hath 
applied  himself  wholly  to  beneficial  and  practical  subjects,  in 
which  undertaking  he  hath  acquitted  himself  so  well,  (his  books 
being  penned  in  a  fine,  smootli,  and  natural  style)  that  they  are 
much  commended  and  read  by  very  many  conformists,  who  ge- 
nerally have  him  in  great  esteem." 

For  some  unassigned  cause — perhaps  modesty,  perhaps  pru- 
dence, perhaps  a  combination  of  the  two— Mr  Howe,  by  what 
appears  to  have  been  his  last  act,  depi-ived  his  friends  of  the 
principal  materials  for  his  biogi-aphy.  He  had  passed  through 
a  checquered  and  eventful  course  ;  and  he  had  not  neglected  to 
observe,  or  to  put  his  observations  upon  record.  In  reply  to 
enquiries  made  about  his  manuscripts  after  his  death,  his  son, 
Dr  <Teorge  Howe,  stated  that  his  "honoured  father"  had  col- 
lected "  large  memorials  of  the  material  passages  of  his  own 
life,  and  of  the  times  wherein  he  lived,  which  he  most  industri- 
ously concealed  till  his  last  illness."     The  "  honoured  father," 


IV  LIFE  OF  JOHN  HOWE,  A.M. 

however,  after  he  had  lost  his  speech,  unexpectedly  recovered  it, 
and,  to  use  his  son's  words,  "  called  me  to  him,  and  gave  me  a  key, 
and  ordered  me  to  bring  all  the  papers  (which  were  stitched  up 
in  a  multitude  of  small  volumes),  a»d  made  me  solemnly  promise 
him,  notwithstanding  all  my  reluctance,  immediately  to  destroy 
them,  which  I  accordingly  did."'  Thus  all  were  at  once  irrecover- 
ably lost.  Seldom  has  a  more  precious  treasure  been  sacrificed ; 
or  fihal  obedience  to  a  revered  parent's  dying  injunction,  been 
put  to  a  severer  test;  or  posterity  had  forced  upon  them  an  occa- 
sion of  more  just  complaint  against  a  man  whom,  on  every  other 
account,  they  held  in  unquahfied  esteem.  Mr  Howe's  close 
connexion  with  Cromwell,  and  his  standing  with  the  leading  per- 
sons of  the  religious  parties  of  his  day,  together  with  his  own  in- 
tegrity and  judgment,  must  have  made  his  statements  first-rate 
auHiorities  for  the  historian  and  the  biographer.  Nor,  consider- 
ing the  union  of  sound  sense  with  devotional  feeling  which  dis- 
tinguished him  throughout,  would  his  "  memorials  "  have  been 
less  precious  for  use  in  the  closet,  as  helps  to  spiritual  edification. 
Indeed  the  more  we  reflect  on  the  "  manner  of  man  he  w^as,'* 
the  jnore  is  our  regret  increased  that  a  regard  to  what  was  due 
to  others  did  not  prevail  to  spare,  in  opposition  to  the  fatal  sudden 
impulse  to  destroy  them,  "  the  multitude  of  small  volumes"  which 
he  fed  prepared  for  the  benefit  of  survivors. 

The  leading  facts  to  be  put  down  in  an  account  of  Mr  Howe 
are  contained  in  his  "  Life  "  by  Dr  Calamy.  Nearly  the  whole 
of  this,  with  some  additional  matter  and  much  able  and  excel- 
lent remark,  appeared  about  ten  years  ago  in  "  The  Life  and 
Character  of  John  Howe,  M.A.,  with  an  Analysis  of  his  Writ- 
ings. By  Henry  Rogers."  Professor  Rogers'  volume  leaves 
little  further  to  be  hoped  for  of  information  respecting  Mr  Howe. 
From  these  sources,  with  occasional  resort  to  others,  the  materials 
for  the  following  sketch  have  been  obtained. 

Mr  Howe  was  bom  May  17, 1630,  at  Loughborough,  in  Leices- 
tershire ;  a  place  then,  as  it  is  still,  only  second  in  importance  to 
the  county-town.  Whether  valued  or  not  by  its  inhabitaiits,  it  is 
no  trifling  distinction  that  their  to\Mi  was  the  birth-place  of  the 
author  of  "  The  Living  Temple."  He  was  named  after  his  fa- 
ther, who  was  minister  of  the  parish  ;  and  he  was  baptized, 
according  to  the  entry  in  the  parish -register,  yet  extant,  on  the 
third  day  after  his  birth.  The  father  had  been  appointed  to  his 
charge  by  Archbishop  Laud.  Unfortunately,  as  some  would 
think,  John  Howe  the  senior  was  "  puritanically  "  inclined,  while 


LIFE  OF  JOHN  HOWE,  A.M.  ▼ 

Laud's  predilections  were  *'  papistical."  Matters,  therefore,  soon 
came  to  a  crisis  between  the  patron  and  the  patronized. 

Besides  scrupling  the  prescribed  "  ceremonies,"  tlie  worthy 
minister  committed  what  was,  in  the  arch-prelate's  reckoning,  a 
heinous  crime.  King  Charles  and  his  hierachy  I'equired  the 
working  clergy  to  encourage  among  the  people  the  desecration 
of  the  Lord's  day,  by  dancing,  archery,  may -games,  whiston-ales, 
or  morrice-dances,  "  or  any  such  harmless  recreations."  But  the 
pastor  of  Loughborough  dared  to  pray  in  his  pulpit,  as  Laud  him- 
self reported  it,  "  that  God  would  preserve  the  prince  in  the  true 
religion,  of  which  there  was  cause  to  fear."  This  was  a  flagrant 
outrage  upon  all  the  loyalty  and  piety  then  in  vogue.  The  case 
was  brought  into  the  High-commission  court,  and  on  the  6th  of 
November  1634,  Mr  Howe  was  sentenced  to  be  "  imprisoned 
during  his  Majesty's  pleasure,  suspended  from  every  part  of  his 
ministry,  fined  five  hundred  pounds,  required  to  make  a  public 
recantation  before  the  court,  and  condemned  in  costs  of  suit." 
Happily  he  made  his  escape. 

Ireland  often  became  an  asylum  for  the  EngUsh  puritans. 
Walter  Travers,  expelled  from  being  joint-lecturer  with  Hooker 
at  the  Temple,  and  forbidden  by  Whitgift,  archbishop  of  Canter- 
bury, to  preach  any  where  in  England,  was  invited  to  Ireland. 
He  became  provost  of  Trinity-College,  Dublin,  and  tutor  to  the 
afterwards  celebrated  Archbishop  Usher,  who  probably  was 
much  indebted  to  him  for  sound  views  of  doctrine  and  liberal 
opinions  on  church  order.  To  this  country  Mr  Howe  fled,  tak- 
ing with  him  his  son  John,  then  a  child  about  four  years  and  a 
half  old.  When  thirty-five  years  more  had  rolled  by,  the  son, 
persecuted  for  non-conformity,  again  found  a  home  in  Erin. 
Here  the  father  and  the  child  continued  till  the  breaking  out  of 
the  Rebellion  in  1641.  The  father  does  not  appear  to  have  exer- 
cised his  ministry  during  his  stay,  which  may  have  been  owing 
to  the  circumstance  that  Laud's  influence  was  beginning  to  be 
felt  there.  His  place  of  sojourn  is  not  named  ;  but  from  the 
statement  that  "  it  was  besieged  by  the  rebels  for  several  weeks 
together,  though  without  success,"  it  appears  to  have  been  Drog- 
heda,  a  considerable  sea  port  town,  about  thirty  (EngUsh)  miles 
north  of  Dublin,  and  then  a  place  of  strength.  When  the  siege 
was  abandoned,  Mr  Howe,  fearing  that  he  could  not  longer  re- 
main safely  in  Ireland,  returned  with  his  boy  to  England,  and 
settled  in  Lancashire. 

It  is  to  be  presumed  that  during  their  exile  in  the  sister-land  the 


▼i  LIFE  OF  JOHN  HOWE,  A.M. 

father  had  not  neglected  the  education  of  liis  son.  On  their  com- 
ing back  to  England,  it  was  proceeded  with,  and  young  Howe  was 
"  trained  up  in  the  knowledge  of  the  tongues  ;"  but  who  were  his 
instructors  is  unknown.  He  made  such  proficiency  at  school  that 
on  May  19,  1647,  he  entered  Christ  College,  Cambridge,  having 
just  completed  his  seventeenth  year.  He  entered  as  a  "  sizar," 
which  implies  that  his  parents  were  in  humble  circumstances, 
but  which  also  indicates  their  son's  respectable  attainments,  if 
then,  as  now,  "  sizarships  "  could  be  had  only  as  the  reward  of 
worthily  standing  a  severe  examination.  At  Cambridge  young 
Howe  became  acquainted  with  Doctors  Cudworth  and  Henry 
More,  besides  other  distinguished  men.  In  the  year  after  his 
entrance  he  took  the  degree  of  Bachelor  of  Arts,  and  then  re- 
moved to  Oxford.  Wood  states  that  he  became  ''  Bible-clerk  " 
of  Brazen-nose  College  there,  in  Michaelmas  term  1648,  and 
then  was  made  "  Demy" — a  scholar  raised  to  the  rank  of  "  half- 
Fellow" — in  Magdalen  College,  by  the  parliamentary  visitors. 
In  a  short  time  he  was  elected  Fellow,  and  in  1652  he  "pro- 
ceeded "  Master  of  Arts.  All  this  bespeaks  successful  progress* 
What  was  his  industry  in  study  then  and  afterwards,  may  be  ga- 
thered also  from  the  familiarity  which  his  writings  manifest  with 
authors  ancient  and  modern  ;  pagan,  infidel,  and  christian  ; 
classics,  historians,  moralists,  critics,  philosophers  ;  and  both  or- 
thodox and  heterodox  divines  of  every  age  and  country. 

We  have  no  particulars  as  to  when,  or  by  what  means,  young 
Howe  was  brought  first  under  the  power  of  the  gospel.  His 
funeral-sermon,  by  Mr  Spademan,  mentions  "  his  very  early  and 
growing  exemplary  piety."  It  is  probable  that  his  conversion 
was  the  fruit  of  parental  counsels  and  prayers.  The  religion 
prevalent  in  Oxford,  while  Howe  was  there,  was  Evangelical 
Protestantism  — widely  the  contrast  of  its  present  Puseyism. 
The  "  streams  that  make  glad  the  city  of  God,"  then  flowed 
through  that  "  city  of  colleges,"  as  it  is  still  watered  and  beauti- 
fied by  the  Cherwell  and  the  Isis.  Howe  drank  of  the  piety  of 
his  alma  mater  as  deeply  as  he  did  of  her  scholarship.  Dr 
Thomas  Goodwin  was  President  of  the  college  (Magdalene)  in 
which  Mr  Howe  was  Fellow,  and  acted  as  the  pastor  of  a  church 
formed  among  the  students.  He  was  surprised  that  Howe  did 
not  propose  to  join  their  communion,  whence  it  is  evident  that 
liis  religious  character  was  well  knowai.  The  Doctor  took  an  op- 
portunity of  speaking  to  him  alone  upon  the  subject.  He  had 
supposed  that  the  terms  of  admission  laid  too  much  stress  on 


LIFE  OF  JOHN  HOWE,  A.M.  yH 

some  peculiarities  of  opinion.  Discovering  his  mistake  herein, 
he  immediately  united  himself  with  the  body.  This  church  in 
Oxford  University  welcomed  to  its  privileges  all  who  had  re- 
ceived Christ,  while  it  knowingly  admitted  no  others.  And  this 
was  Howe's  principle  of  "  church-fellowship  "  from  the  outset  to 
the  end — a  principle  nobly  affirmed  and  vindicated  in  more  than 
one  of  his  pieces  republished  in  tliis  volume.  While  at  Oxford, 
besides  his  literary  pursuits,  he  thoroughly  studied  the  sacred 
scriptures,  and  compiled  therefrom  for  himself  a  system  of  theo- 
logy, which  he  said  afterwards  he  had  seen  little  reason  to  change 
or  modify  in  consequence  of  what  he  met  with  elsewhere.  Doubt- 
less this  gave  him  much  of  that  facility,  comprehensiveness,  and 
masterly  grasp  in  discussing  religious  subjects,  displayed  to  so 
much  advantage  in  his  subsequent  career. 

In  the  close  of  his  university  course  he  became  a  preacher, 
and  went  to  Lancashire,  where  his  father  still  resided,  for  ordi- 
nation. The  ceremony  took  place  at  Winwick,  the  Rev.  Charles 
Hearle,  and  several  neighbouring  ministers,  uniting  in  the  so- 
lemnities of  the  day.  By  what  is  described  as  an  "  unexpected 
conduct  of  Divine  Providence,"  but  is  not  explained,  he  was 
led  to  Great  Torrington  in  Devonshire,  and  there  engaged  as  pas- 
tor. He  entered  upon  his  labours  with  signal  proofs  of  the  Di- 
vine favour.  The  town  was  not  large  ;  by  the  census  of  1831  its 
population  barely  exceeded  three  thousand.  The  people  "re- 
ceived him  as  an  angel  of  God."  Previous  breaches  in  the  con- 
gregation were  healed.  Crowds  flocked  to  hear  ihe  word.  Many 
found  it  the  power  of  God  unto  salvation,  and  will  be  Howe's  joy 
and  crown  of  rejoicing  at  Christ's  second  coming.  Though  only 
about  twenty-two  years  of  age,  and  fresh  from  college,  he  seems 
to  have  been  forthwith  at  home  in  his  work,  and  to  have  brought 
into  play  the  whole  energies  of  his  being.  Nor  was  this  ardour 
temporary  excitement,  awakened  by  novel  circumstances  and  fol- 
lowed by  collapse.  It  was  an  outworking  of  steadily-sustained, 
spontaneous,  pleasurable,  and  healthful  vitality,  fed  by  the  faith 
of  immutable  absorbing  facts,  operating  on  a  renewed  heart. 
Here  were  preached  the  sermons  of  which  the  substance,  re- 
wrought  up  and  enlarged,  was  afterwards  given  to  the  world  in 
his  treatises  on  "  Delighting  in  God,"  and  the  "  Blessedness  of 
the  Righteous,"  in  reading  which  we  fail  not  to  think  the  author, 
so  far  as  mortal  can  be,  kindred  with  angels  in  conception,  and  with 
seraphs  in  fervour.  From  Torrington  Howe's  affections  were 
never  afterwards  estranged.     Of  the  people  there  he  could  always 


VUl  LIFE  OF  JOHN  HOWE,  A.M. 

say,  "  God  is  my  record  how  greatly  I  long  after  you  all  in  the 
bowels  of  Jesus  Christ." 

An  impression  exists  in  some  quarters  that  the  ministers  of 
Mr  Howe's  day  had  less  labour  than  their  successors  in  our  own. 
Nothing  can  be  more  erroneous.  We  have  not  the  knowledge  we 
desire  of  his  regular  engagements ;  but  let  us  listen  for  a  few 
moments  to  what  he  says  of  his  friend  the  Rev.  Richard  Fair- 
clough,  in  the  noble  sermon  preached  on  the  occasion  of  his 
death — a  sermon  worthy  of  being  often  read  by  every  minister 
in  his  closet — "  His  labours  were  almost  incredible.  Besides  his 
usual  exercises  on  the  Lord's  day,  of  praying,  reading  the  Scrip- 
tures, preaching,  catechising,  administering  the  sacraments  (as 
the  occasions  or  stated  seasons  occurred),  he  usually  five  times  in 
the  week,  betimes  in  the  morning,  appeared  in  public,  prayed, 
and  preached  an  expository  lecture  upon  some  portion  of  the  holy 
scriptures,  in  course,  to  such  as  could  then  assemble,  which  so 
many  did,  that  he  always  had  a  considerable  congregation  ;  nor 
did  he  ever  produce  in  public  any  thing  which  did  not  smell  of 
the  lamp.  And  I  know  that  the  most  eminent  for  quality  and 
judgment  among  his  hearers,  valued  those  his  morning  exercises, 
for  elaborateness,  accuracy,  instructiveness,  equally  with  his 
Lord's-day  sermons.  Yet  also  he  found  time,  not  only  to  visit 
the  sick  (which  opportunities  he  caught  at  with  great  eagerness), 
but  also,  in  a  continual  course,  all  the  families  within  his  charge  ; 
and  personally  and  severally  to  converse  with  every  one  that  was 
capable,  labouring  to  understand  the  present  state  of  their  souls, 
and  applying  himself  to  them  in  instructions,  reproofs,  admoni- 
tions, exhortations,  and  encouragements,  suitably  thereto  :  and 
he  went  through  all  with  the  greatest  facility  and  pleasure  ima- 
ginable ;  his  whole  heart  was  in  his  work.  Every  day,  for 
many  years  together,  he  used  to  be  up  by  three  in  the  morning, 
or  sooner,  and  to  be  with  God  (which  was  his  dear  delight),  when 
others  slept."  Howe  adds  of  his  friend,  and  it  renders  our  belief 
in  the  foi-egoing  statements  mox-e  easy,  "  Few  men  had  ever  less 
hindrance  from  the  body,  or  more  dominion  over  it;  a  better 
habited  mind  and  body  have  rarely  dwelt  together." 

As  proof  that  Mr  Howe  never  "  spared "  himself,  when  he 
thought  that  duty,  or  the  edification  of  his  flock,  required  that  he 
should  "  spend''  himself,  we  may  quote  his  own  account  of  his 
engagements  on  the  public  fast-days,  then  frequently  observed. 
*'  He  told  me,"  says  Dr  Calamy,  "  it  was  upon  these  occasions  his 
common  way  to  begin  about  nine  in  the  morning,  with  a  prayer 


LIFE  OF  JOHN  HOWE,  A.M.  IX 

for  about  a  quarter  of  an  hour,  in  which  he  begged  a  blessing 
on  the  work  of  the  day  ;  and  afterwards  read  and  expounded  a 
chapter  or  psalm,  in  which  he  spent  about  three  quarters  of  an 
hour,  then  prayed  for  an  hour,  preached  for  another  hour,  and 
prayed  for  half-an-hour.  After  this  he  retired  and  took  some 
little  refreshment  for  about  a  quarter  of  an  hour  or  more  (the 
people  singing  all  the  while),  and  then  came  again  into  the  pul- 
pit, prayed  for  another  hour,  and  gave  them  another  sermon  of 
about  an  hour's  length,  and  so  concluded  the  service  of  the  day 
at  about  four  o'clock  in  the  evening,  with  about  half-au-hour  or 
more  in  prayer."  Setoi  hours,  with  but  one  trifling  interrup- 
tion of  some  fifteen  minutes,  occupied  in  public  praying,  expound- 
ing, and  preaching,  by  the  same  man  !  And  these  days  occur- 
red "  pretty  frequently,"  in  addition  to  his  ordinary  pulpit  and 
pastoral  work,  and  were  gone  through  by  him  "  without  any  help 
or  assistance  !"  Most  readers  will  wo'ader  how  the  bodily  frame 
bore  up  under  it.  Nor  are  "  the  springs  of  thought  and  will" 
less  to  be  admii-ed,  that  were  not  soon  perfectly  exhausted  by 
such  demands  ;  for  we  may  be  assured  that  every  opening  of 
Howe's  lips  would  be  full  of  appropriate  sentiment  and  sacred 
earnestness.  What  an  "  abundance  of  heart"  he  must  have  had 
to  supply  the  requisite  materiel  for  ideas  and  feelings.  And  of 
what  a  lively  and  hallowed  kind  must  those  protracted  services 
have  been,  that  did  not  wear  out  the  "  heart"  of  the  people  for 
them,  more  than  they  did  that  of  the  minister  who  presided  in 
and  conducted  them.  If  our  forefathers  had  an  "  enthusiasm" 
in  these  tilings  at  which  our  "  sobriety"  revolts,  does  not  our  for- 
mality and  insipidity,  miscalled  "  sobriety,"  quite  as  much  revolt 
their  now  perfect  judgments  of  bare  fittingness  in  the  followers 
of  Him  who  said,  "  the  zeal  of  thine  house  hath  eaten  me  up  ?" 
Let  us  not  "  for  a,  prettnce  make  long  prayers  ;"  but  if  ever  the 
arm  of  the  Lord  is  to  ''  awake,  and  put  on  strength,"  for  bring- 
ing in  millennial  prosperity  in  answer  to  our  asking,  there  must 
be  a  perseverance  which  wrestles  "  till  the  day  breaketh,"  and 
a  resolve  which  says,  "  I  will  not  let  thee  go  except  thou  bless 
me." 

"While  at  Torrington,  Mr  Howe  formed  an  acquaintance  with 
the  ministers  of  his  neighbourhood,  of  "  different  persuasions," 
and  a  "  settled  meeting"  of  them  was  held  in  the  town  for  mutual 
edification  and  fellowship.  This  was  one  of  the  "  associations" 
of  which  Baxter  may  be  considered  the  father,  and  to  which 
more  particular  reference  will  be  made  presently.     Among  the 


X  LIFE  OF  JOHN  HOWE,  A.M. 

brethren  thus  brought  together  was  one  between  whom  and  Mf 
Howe  general  acquaintance  quickly  ripened  into  the  most  cordial 
and  intimate  friendship — "  the  famous  Mr  George  Hughes  of 
Plymouth,  who  made  a  greater  figure,  and  had  a  greater  interest 
and  influence  than  most  of  the  ministers  in  those  parts."  He 
was  considerably  Mr  Howe's  senior,  having  entered  at  Corpus 
Christi  College,  Oxford,  in  1619,  and  then  removed  to  Pembroke 
College,  where  he  graduated  Master  of  Arts,  and  took  the  de- 
gree of  Bachelor  in  Divinity.  But  the  disparity  in  years  was 
nearly  lost  sight  of  through  the  mutual  overflowing  of  holy  af- 
fection. The  connexion  thus  formed  led  to  another.  On 
March  1st,  1654,  Mr  Howe  was  married  to  Miss  Catherine 
Hughes,  the  daughter  of  his  friend.  Of  their  children  are  named 
— 1st,  Greorge,  already  mentioned,  who  became  a  respectable 
physician  in  London  ; — 2d,  James,  who  was  called  to  the  bar, 
and  acquired  considerable  property  by  his  profession  ; — 3d, 
John,  of  whom  we  are  told  only  that  he  left  two  sons,  John  and 
James  ; — 4th,  Obadiah,  who  probably  died  young  ; — and  5th^ 
Philippa,  who  was  married  to  a  Mr  Collett,  of  the  Bank  of  England. 
It  is  not  known  when  this  Mrs  Howe  died,  but  there  was  a  second, 
for  his  funeral  sermon  is  inscribed  to  "  Mrs  Margaret  Howe  ;" 
and  Dr  Doddridge,  under  date  of  "  Bath,  March  2d,  1743,"  wrote 
to  Mrs  Doddi'idge,  "  Mrs  Howe,  widow  of  the  great  and  pious 
Mr  Howe,  died  here  last  week  ;  a  good  woman,  and  full  of  years, 
being  near  ninety."  This  Mrs  Howe,  it  is  not  unlikely,  was 
sister  to  the  Rev.  Peter  Vink,  B.D.,  or  rather  to  his  wife  ;  for 
Mr  Howe,  dedicating  his  funeral  sermon  "  for  that  faithful, 
honest,  and  most  worthy  minister  of  the  gospel,"  says  to  his 
widow — "  My  dear  and  honoured  s'ster  ;  —  The  relation  I 
stand  in  to  you,  by  that  union  which  some  years  since  the  good 
providence  of  God  hath  brought  about  between  our  families, 
obliges  me,  besides  what  I  owe  you  upon  the  common  Christian 
account,  to  partake  with  you  in  your  sorrows,  for  this  late  afflic- 
ting loss  ;  as  I  have,  according  to  my  measure,  in  the  satisfac- 
tion of  enjoying  so  pleasant  and  delectable  a  relation  and  friend." 
Some  of  Mr  Howe's  descendants  became  respectably  con- 
nected. A  grandson,  John,  eldest  son  and  heir  of  James,  married 
the  Hon.  Carohne  Howe,  daughter  of  the  Right  Hon.  Scroop 
Lord  Viscount  Howe,  Master  of  the  Horse  to  George  I.  This 
lady  was  consequently  sister  to  Admiral  Earl  Howe,  whose  name 
is  so  distinguished  in  the  naval  annals  of  his  country.  But 
another  topic  of  enquiry  is  here  suggested.     What  descendants 


LIFE  OF  JOHN  HOWE,  A.M.  XI 

of  Mr  Howe  are  now  living  ?  and  do  they  inherit  the  piety,  if  not 
the  other  greatnesses,  of  that  illustrious  man  ?  Posterity  should 
advance  beyond  their  ancestry,  especially  in  that  which  chiefly 
ennobles,  enriches,  and  adorns  humanity.  John  Howe,  the 
Puritan,  left  to  his  son  a  name  of  more  than  heraldic  worth. 
And  that  son,  John  Howe,  the  Nonconformist,  bequeathed  the 
treasure  to  his  house  unspeakably  enhanced  in  preciousness  and 
splendour.  Let  the  present  generation  of  the  family,  at  least 
preserve  inviolate  the  sacred  deposit  which  has  been  handed 
down,  and  see  that  it  has  in  them  a  guardianship  for  their  suc- 
cessors worthy  of  itself. 

To  resume  our  narrative.  From  the  commencement  of  their 
friendship,  Mr  Hughes  and  Mr  Howe  kept  up  a  correspondence 
in  Latin.  Interesting  as  this  would  have  been,  nothing  survives 
of  it  beyond  the  fact  that  in  one  of  his  letters  Mr  Hughes  wrote. 
Sit  ros  coeli  super  habitaculum  vestrum — "  May  the  dew  of  heaven 
rest  upon  your  dwelling."  And  the  preservation  of  this  frag- 
ment is  owing  to  the  coincidence  that,  on  the  morning  on  which  the 
letter  reached  Mr  Howe,  his  house  had  been  most  providentially 
saved  from  destruction  by  fire,  through  a  singularly  opportune 
heavy  fall  of  rain.  The  prayer  had  sped  its  way  up  to  the  throne 
of  God,  and  had  descended  with  its  answer  large  and  free,  before 
the  knowledge  of  its  having  gone  could  reach  Torrington  from 
Plymouth.  That  answer  was  not  merely  the  shower  of  rain,  but 
the  experience  of  the  divine  favour  in  the  preservation  granted, 
so  calculated  to  have,  and  which  doubtless  produced,  a  richly  re- 
freshing and  fertilizing  influence  upon  the  heart.  "  Whiles  they 
are  yet  speaking,  I  will  hear." 

Mr  Howe  "  thought  of  no  other  than  of  living  and  dying  with" 
his  aff'ectionate  charge  in  humble  Torrington.  But  a  crisis  was 
at  hand.  In  1656,  some  business  called  him  to  London,  where 
he  was  detained  a  Sabbath  longer  than  he  intended.  Curiosity 
led  him  on  that  day  to  the  chapel  at  Whitehall,  where  the  Pro- 
tector and  his  household  attended.  His  noble  form  and  counten- 
ance bespeaking  no  common  man,  caught  the  observant  and 
right-judging  eye  of  Cromwell.  At  the  conclusion  of  the  ser- 
vice, his  Highness  sent  for  him,  and  requested  him  to  preach 
there  on  the  following  Lord's-day.  Howe  did  what  he  could 
to  excuse  himself,  but  Cromwell  would  take  no  denial.  A  se- 
cond sermon,  and  then  a  third,  were  pressed  for,  and  given. 
At  length,  after  much  free  conversation  in  private,  nothing 
would  satisfy  the  Protector  but  that  Mr  Howe  should  become 


Xli  LIFE  OF  JOHN  HOWE,  A.M. 

his  domestic  chaplain.  The  good  pastor  of  the  congregation  at 
Torrington  strongly  objected,  and  pleaded,  among  other  mat- 
ters, the  case  of  his  dear  people.  Cromwell  met  all  his  scruples, 
and  pi'omised  that  the  flot^k,  to  be  deprived  of  his  oversight, 
should  have  another  shepherd,  a  man  of  their  own  choice. 
Resistance  was  vain.  Howe  was  obhged  to  yield.  He,  with 
^Irs  Howe  and  their  family,  removed  from  Torrington  to  White- 
hall : — what  a  transition  !  He  was  soon  afterwards  appointed 
to  tJie  lectureship  of  St  Margaret  in  Westminster. 

Mr  Howe  had  not  entered  upon  his  new  and  peculiar  position, 
without  calculating  upon  its  difficulties  ;  and  he  girded  up  his 
loins  manfully  to  meet  them.  In  a  letter  dated  ""Whitehall, 
March  12,  57,"  three  months  after  he  had  come  to  London,  he 
says  to  the  Rev.  jNIr  Baxter  of  Kidderminster,  "  I  should  be  ex- 
ceeding desirous  to  hear  from  you,  what  you  understand  to  be 
the  main  evils  of  the  nation  that  you  judge  capable  of  redress  by 
the  present  government  ?  What  you  conceive  one  in  my  station 
obliged  to  urge  upon  them  as  matter  of  duty  in  reference  to  the 
present  state  of  the  nation  ?  and  how  far  you  conceive  such  an 
one  obliged  to  bear  a  public  testimony  (against  their  neglects)  by 
preaching,  after  use  of  private  inducements  ;  supposing  that 
either  they  be  not  convinced  that  the  things  persuaded  to  are 
duties  to  them,  or  else,  if  they  are,  that  it  be  from  time  to  time 
pretended  that  other  affairs  of  greater  moment  are  before  them 
for  the  present  ;  which  being  secret  to  themselves,  as  I  cannot 
certainly  know  that  they  are  so,  so  nor  can  I  deny  that  they  may 
be.  Sir,  your  Lord  knows  I  desire  to  understand  my  duty  in 
matters  of  this  nature  ;  I  hope  he  will  give  me  a  heart  not  to  de- 
cline it,"  &c.  This  extract  shews  a  diffidence  of  self,  combined 
with  high  aims  and  preparedness  to  do  duty  fearless  of  conse- 
quences, all  in  keeping  with  the  writer.  Perhaps  it  suggests  a 
little  too  raised  an  idea  of  what  he  was  bound  to  attempt,  if  not 
of  what  he  could  achieve.  It  is  questionable  how  far,  and  in 
what  cases,  the  "  domestic  chaplain"  of  a  ruler  is  called  upon  to 
make  the  public  measures  of  the  government  themes  of  his  pulpit 
ministrations.  This  point,  however,  involves  topics  which  are 
better  understood  now  than  they  were  then — topics  too  complex, 
delicate,  and  secondary,  to  be  discussed  here.  But  in  Howe's  day 
it  was  almost  vmiversally  beheved  to  be  imperative  on  civil  rulers 
to  exercise  authority  in  the  church,  and  to  enforce  religious  truth 
by  penal  statutes — a  principle  since  discovered  to  be  aUke  un- 
scriptural  and  unsafe. 


LIFE  OF  JOHN  HOWE,  A.M.  Xili 

Baxter's  letter,  which  seems  Hke  a  reply  to  this  of  Howe,  is 
dated  "  April  3,  1 658,"  more  than  a  year  afterwards.  It  mentions 
that  in  the  interval  Howe  had  been  at  Kidderminster,  and  had 
more  than  once  written  to  Baxter.  It  speaks  of  Howe's  "  famed 
worth,"  and  "  advantageous  station  for  a  serviceableness  to  these 
churches."  It  advises  him  to  be  "  very  tender  and  cautelous  in 
publishing  any  of  the  neglects  of  governors."  It  also  urges  "  to 
a  very  careful  (but  very  secret  and  silent)  observance  of  the 
Infidels  and  Papists,  who  are  very  high  and  busy,  under  several 
garbs,  especially  of  Seekers,  Vanists,  Behmenists."  Baxter  ob- 
serves that  "  the  Lord  Protector  is  noted  as  a  man  of  a  catholic 
spirit,  desirous  of  the  unity  and  peace  of  all  the  servants  of 
Christ  ;"  and  then  suggests  measures  which  he  thought  it  desir- 
able his  Highness  should  adopt  towards  establishing  harmony 
among  Christ's  servants  of  difi'erent  denominations.  Here  are 
two  subjects  which  require  some  remarks  for  explanation. 

Every  one  is  aware  that  "  Infidels  and  Papists"  were  identified 
with  the  Royalist  cause  in  the  Civil  Wars.  But  the  fact  above 
named,  that  they  were  "  very  high  and  busy,  under  several  garbs," 
on  the  Parliamentary  side,  is  not  generally  known.  It  is  often 
referred  to  in  subsequent  letters  of  Baxter  and  Howe,  as  awaken- 
ing serious  apprehensions.  Dr  Bramhall,  Bishop  of  Derry,  gave 
full  information  about  it  to  Archbishop  Usher,  in  a  letter  dated 
July  20,  1654.  He  says,  "  It  plainly  appears,  that  in  the  year 
1646,  by  order  from  Rome,  above  100  of  the  Romish  clergy  were 
sent  into  England,  consisting  of  English,  Scotch,  and  Irish,  who 
had  been  educated  in  France,  Italy,  Germany,  and  Spain,"  and 
that  "  these  scholars  were  taught  several  handicraft  trades  and 
callings,  as  their  ingenuities  were  most  bending,  besides  their 
orders,  or  functions  of  that  church."  He  further  says  that  these 
men  were  taught  to  argue  for  atheism,  or  to  personify  members 
of  the  several  Protestant  bodies  in  England  ;  that  on  arriving 
there  they  were  to  feign  themselves  Puritans,  who  had  returned 
from  exile  "  to  enjoy  their  hberty  of  conscience  ;"  that  a  registry 
was  kept  of  them  abroad,  and  intelligence  sent  by  them  monthly 
to  the  fraternities  from  which  they  had  come  ;  that  most  of  them 
became  soldiers  in  the  Pai'liament's  army,  at  the  same  time  daily 
corresponding  with  their  fellow  Romanists  in  the  King's  army  ; 
that  in  the  year  1647,  the  two  parties  had  a  conference  together, 
where  there  were  produced  "  secret  bulls  and  licenses"  for  simu- 
lating as  they  did  ;  that  afterwards  they  wrote  to  their  several 
convents,  and  to  the  Sorbonists,  enquii-ing,  "  whether  it  may  be 


XIV  LIFE  OF  JOHN  HOWE,  A.M. 

scrupled  to  make  away"  the  King  or  his  son  ?  to  which  the  Sor- 
bonists  repUed,  "  that  it  was  lawful  for  Roman  Catholics  to  work 
changes  in  governments  for  the  Mother  Church's  advancement, 
and  chiefly  in  an  heretical  kingdom  ;  and  so  lawfully  make  away 
the  King." 

The  other  subject  mentioned  in  the  above  letter  of  Baxter  is 
the  endeavour  to  bring  about  a  closer  union  among  the  evangeli- 
cal Protestant  bodies.  This  was  a  favourite  scheme  with  him. 
An  "  Association"  among  the  ministers  of  the  county  in  which  he 
lived,  had  been  formed  by  him  some  years  before.  In  1653  was 
pubhshed  *'  Christian  Concord ;  or  the  Agreement  of  the  Associated 
Pastors  and  Churches  of  Worcestershire,  with  Richard  Baxter's 
Explication  and  Defence  of  it,  and  his  Exhortations  to  Unity." 
Similar  "  Associations"  were  formed  in  many  other  parts  of  Eng- 
land, as  Wiltshire,  Dorsetshire,  Somersetshire,  Hampshire,  &c. 
They  embraced  Presbyterians,  Congregationalists,  and,  wherever 
they  could  be  persuaded  to  it.  Episcopalians.  Howe's  "  settled 
meeting"  of  the  Devonshire  ministers  at  Torrington,  included  the 
three  bodies.  Baxter,  id  his  Life,  states  that  "  the  Independent 
Churches  also  in  Ireland,  led  by  Dr  Winter,  pastor  of  their 
Church  in  Dublin,  associated  with  the  moderate  Presbyterians 
there,"  through  the  "  persuasions"  of  his  "  neighbour,"  Colonel 
Bridges,  and  sent  to  the  Worcestershire  Association  "  their  desires 
of  correspondency."  The  articles  of  the  Essex  Association  were 
forwarded  to  Cromwell,  who  had  previously  received  documents 
on  the  subject  from  Worcestershii"^.  These  papers  he  handed  to 
Howe  for  perusal,  who  then,  as  he  tells  Baxter,  "  made  such  a 
motion  to  him,"  the  Protector,  "  that  he  would  please,  once  for 
all,  to  invite,  by  some  public  declaration,  the  godly  ministers  of 
the  several  counties,  and  of  several  parties,  to  the  work  of  asso- 
ciating upon  such  common  principles  as  might  be  found  tending 
to  the  general  good,  and  not  cross  to  the  private  opinions  of  the 
several  parties."  Cromwell,  Howe  fm'ther  states,  "  expressed  a 
great  willingness  thereto,  might  he  but  see  any  thing  in  writing, 
that  upon  consideration  he  could  judge  likely  to  serve  such  a  pur- 
pose." A  paper  of  Howe's  is  yet  extant  which  is  thought  to  be 
the  draft  of  a  "  proclamation"  on  the  subject,  prepared  for  Ci'om- 
well's  inspection.  But  events  were  hastening  on  that  put  an  end 
to  all  such  movements. 

It  speaks  not  badly  for  Cromwell  that  he  chose  a  person  of 
Howe's  sterhng  excellence  to  be  so  near  him.  Courts  would  be 
different  from  what  they  often  are,  if  sovereigns  always  had 


LIFE  OF  JOHN  HOWE,  A.M.  XT 

ministers  of  his  ability  and  worth,  to  be  their  own  religious  ad- 
visers and  the  pastors  of  their  households.  His  post,  as  we  can 
readily  imagine,  was  one  most  critical  and  delicate  ;  yet  so  wisely 
did  he  fill  it,  that  "  not  a  dog  could  move  his  tongue"  against  him. 
He  was  often  employed  by  the  Protector  on  honourable  special 
services.  On  a  business  of  this  kind,  he  once  rode  from  London 
to  Oxford  in  five  hours  and  a  quarter — a  transit  sufficiently  expe- 
ditious for  the  roads  then,  and  which  would  not  have  discredit- 
ed even  '*  royal  mails"  within  our  own  recollection.  Cromwell 
distributed  "  forty  thousand  pounds"  a  year  in  charity,  a  sum  tliat 
would  appear  immense  in  our  present  currency  ;  and  it  may  be 
presumed  that  his  chaplain  was  in  most  cases  his  almoner.  We 
may  be  assured  that  Cromwell's  chaplain  would  second  him  in  all 
his  generous  deeds  and  grand  projects  for  Protestants  and  Pro- 
testantism all  over  the  world.  But  Howe  never  used  his  influence 
to  serve  himself.  "  You  have  obtained,"  Cromwell  once  said  to 
him,  "  many  favours  for  others  ;  I  wonder  when  the  time  is  to 
come  that  you  will  solicit  any  thing  for  yourself  or  your  family." 
Sectarianism,  equally  with  selfishness,  was  abhorrent  to  his  na- 
ture. Of  his  good-will  towards  Episcopal  ministers,  during  his 
chaplaincy,  two  instances  out  of  many  may  be  named.  When  the 
office  of  "  Principal"  in  Jesus  College,  Oxford,  was  vacant,  Dr 
Seth  Ward,  afterwards  Bishop  of  Exeter,  sought  Mr  Howe's  in- 
fluence with  Cromwell  to  obtain  the  appointment  for  him.  Howe 
introduced  him  to  the  Protector,  and  strongly  recommended  him 
to  his  Highness's  favourable  consideration.  The  appointment, 
however,  had  been  already  promised  to  another  person  ;  but  so 
pleased  was  Cromwell  with  what  Howe  told  him  privately  of  Dr 
Ward,  that  he  good-humouredly  asked  the  Doctor  how  much  he 
supposed  the  place  to  be  worth  ?  and  on  being  told  the  sum,  he 
promised  him  an  equivalent  annual  allowance.  The  witty  Dr 
Thomas  Fuller,  author  of  the  "  Pisgah  Sight  of  Palestine,"  "  Wor- 
thies of  England,"  &c.,  had  to  appear  before  the  "  Triers,"  a 
board  for  examining  ministers  before  they  were  inducted  to  a 
charge.  Fuller  was  doubtful  what  might  be  the  result  in  his 
case,  when  they  questioned  him  on  a  particular  point  He  came 
to  Howe,  saying,  "  You  may  observe.  Sir,  that  I  am  a  pretty  cor- 
pulent man,  and  I  have  to  go  through  a  passage  that  is  very 
straight  ;  be  so  kind  as  to  give  me  a  shove  and  help  mo  through." 
Howe  gave  the  desired  "  shove  ;"  and  Fuller,  "  corpulent'  as  he 
was,  got  safely  through  the  "  very  straight"  passage. 

Nothing  could  induce  Howe  to  compromise  truth  and    con 


XVi  LIFE  OF  JOHN  HOWE,  A.M. 

science.  An  opinion  prevailed  at  "court"  that  the  particular 
thing  asked  in  prayer  by  the  people  of  God,  would  be  granted, 
whatever  it  might  be.  The  chaplain  was  apprehensive  to  what 
this  opinion,  if  persisted  in,  might  lead  ;  and  felt  himself  bound 
to  preach  against  it  before  the  Protector.  The  discourse  was  on 
"  A  Particular  Faith  in  Prayer."  After  the  service  a  "  person 
of  distinction"  went  to  him  and  intimated  that  he  had  irrecover- 
ably lost  his  Highness's  favour.  Howe  replied  that  "  he  had  dis- 
charged what  he  considered  a  duty,  and  could  trust  the  issue  with 
God."  It  certainly  was  an  occurrence  likely  to  test  Cromwell's 
patience.  But  it  was  taken  better  than  was  expected,  and  better 
probably  than  it  would  have  been  from  any  other  man.  Howe 
said  that  Cromwell  evidently  felt  the  sermon,  "  was  cooler  in  his 
carriage  to  him  than  before,  and  sometimes  seemed  as  if  he  would 
have  spoken  to  him  on  the  subject ;  but  never  did."  Few  ''  royal 
chaplains"  would  have  ventured  on  a  like  experiment  ;  or,  if  they 
had  dared  the  trial,  their  fidelity  would  probably  have  incurred 
royal  censiu'es  much  more  severe  than  those  with  which  Howe 
was  visited.  If  Cromwell's  conduct  and  his  household  had  not 
been  in  fair  consistency  with  his  religious  profession,  we  may  be 
siu'e  we  should  have  heard  more  of  its  improprieties  from  this 
observant  and  plain-speaking  censor.  The  above  anecdote  was 
attested  to  Dr  Calamy  by  Mr  Jeremiah  White,  who  had  been  a 
Fellow  at  Cambridge,  and  was  joined  with  Howe  in  the  chaplaincy 
of  Cromwell's  family. 

Mr  Howe's  position,  however,  became  gradually  uncomfortable. 
The  unavoidable  turmoil,  pomp  and  circumstance  of  a  "  palace," 
must  throughout  have  ill  agreed  with  his  tastes  and  habits  ;  it 
had  been  by  constraint,  not  willingly,  that  he  undertook  the  chap- 
laincy. Such  a  post  must  always  be  one  of  great  trial  and  self- 
denial  to  a  true  minister  of  Christ.  It  is  likely  that  Howe  had 
over-rated  the  opportunities  it  would  give  him  for  serving  the 
christian  cause.  His  dissatisfaction  was  fast  ripening  into  a  re- 
solve to  leave  Whitehall,  and  return  to  his  beloved  and  quiet 
Torrington.  He  asked  Baxter's  advice,  expecting  to  have  his 
proposal  confirmed.  But  Baxter  urged  against  it.  On  this  Howe 
again  wrote  to  his  "  dear  and  honoured  brother,"  and  in  the 
second  paragraph  told  him, — *'  Here  my  influence  is  not  like  to  be 
much  (as  it  is  not  to  be  expected  that  a  raw  young  man  should  be 
very  considerable  among  grandees)  ;  my  work  little  ;  my  success 
hitherto  little  ;  my  hopes,  considering  the  temper  of  this  place, 
.-t;ry  small  ;  especially  coupling  it  with  the  temper  of  my  spirit, 


LIFE  OF  JOHN  HOWE,  A.M.  XVU 

which,  did  you  know  it,  alone  would,  I  think,  greatly  alter  your 
judgment  of  this  case.  I  am  naturally  bashful,  pusillanimous, 
easily  browbeaten,  solicitous  about  the  fitness  or  unfitness  of 
speech  or  silence,  afraid  (especially  having  to  do  with  those  who 
are  constant  in  arcana  imperii)  of  being  .accounted  uncivil  or 
busy,  &c.  ;  and  the  distemper  being  natural  (most  intrinsically) 
is  less  curable,"  He  concludes  the  letter  thus  : — "  1  have  de- 
voted myself  to  serve  God  in  the  work  of  the  ministry,  and  how 
can  I  want  the  pleasure  of  hearing  their  cryings  and  complaints, 
who  have  come  to  me  under  convictions,  iiic.  ?  I  shall  beseech 
you  to  weigh  my  case  again." 

The  former  of  these  extracts  shews  that  Howe  had  well-nigh 
lost  all  the  heart  he  ever  had  for  the  chaplaincy.  Both  of  them 
afford  a  tolerably  clear  insight  into  the  genius  of  his  character. 
Without  disparagement  to  his  dignified  intellect  and  piety,  we  can 
imderstand  what  he  means  when  he  speaks  of  himself  as  "  natur- 
ally bashful,  pusillanimous,  easily  browbeaten,"  &c.  His  tempera- 
ment was  too  refined,  his  sense  of  propriety  too  delicate,  for  him 
to  cope,  as  on  a  par,  with  men  full  of  deceit,  proud  and  over- 
bearing, setting  at  nought  and  putting  down  all  that  differ 
from  them,  resolved  at  all  hazards  to  attain  their  ends.  With 
"  Infidels  and  Papists"  feigning  piety  and  Protestantism,  Howe 
could  not  be  himself  ;  they  would  not  understand  him  ;  to  get  rid 
of  him  they  would  treat  him  with  contempt,  and  do  what  they 
could  to  make  him  appear  contemptible,  and  to  make  hxm  feel  that 
he  was  deemed  so.  Against  such  men,  or  any  others  that  were 
insusceptible  of  impressions  from  reason,  and  propriety,  and 
moral  obligation,  Howe  would  have  no  power.  But  what  man  of 
spiritual  discernment  does  not  rise  from  his  chair  in  admiration, 
as  he  reads  the  concluding  portion  of  the  letter  1  Rarely,  if  ever, 
was  there  penned  a  sentence  that  bespoke,  as  this  does,  the  ma- 
jesty of  saving  mercy,  possessing,  with  its  life-giving  and  glorious 
presence,  an  uninspired  heart.  Howe  had  been  daily  familiar 
with  what  could  dazzle  and  delight  in  courtly  wealth,  splendour, 
and  influence.  Thousands  would  have  envied  him  his  place,  as 
domestic  chaplain  to  his  Highness  the  Lord  Protector  of  the 
Commonwealth  of  England.  But,  failing  in  doing  the  service  he 
aimed  at  to  God's  truth  and  men's  souls,  the  Palace  at  Whitehall 
was  no  longer  to  be  endured.  Let  him  go  where  he  could  hear 
the  cries  of  minds  awakened,  distressed,  anxious  to  be  set  right 
for  eternity — and  there  he  was  at  home.  Elsewhere  he  could  not 
exist.     Can  we  wonder  that  a  man  so  travailmg  in  birth  for  the 


XVlll  LIFE  01  JOHN  HOWE,  A.M. 

salvation  of  his  fellows,  should  have  been  the  one  further  honoured 
to  write  a  treatise  on  "  The  Redeemer's  Tears  wept  over  Lost 
Souls  ?"  Oh  !  would  that  every  pastor  and  preacher  had  the 
memorable  sentence  inscribed  by  his  heart  upon  his  forehead — 
"  I  have  devoted  myself  to  serve  God  in  the  work  of  the  ministry  ; 
and  HOW  can  I  want  the  pleasure  of  hearing  their  cryings  and 
complaints,  who  have  come  to  me  under  convictions,  ^c.V* 

The  letter  which  closes  with  this  golden  sentence,  is  dated  June 
1st,  1658.  Its  object,  as  we  have  seen,  was  to  obtain  Baxter's 
consent  to  the  writer's  relinquishing  his  office  at  Whitehall,  and 
returning  to  his  pastorate  in  Devonshire.  In  two  days  afterwards 
he  followed  it  by  another,  suggesting  a  medium  course.  The  new 
plan  was  to  procure  a  person  who  should  reside  constantly  at  the 
palace,  and  enjoy  all  the  emoluments  which  Howe  had  received, 
while  Howe  himself  obtained  leave  to  be  with  his  former  charge 
for  a  quarter  of  the  year,  or  as  much  time  beyond  that  as  he 
might  be  allowed.  This  proposal,  if  not  made  by  Cromwell,  was 
agreed  to  by  him,  to  meet  Howe's  wishes,  for  he  remained  in 
oflBice  till  OUver's  death,  which  occurred  on  September  the  3d 
following. 

Richard,  who  succeeded  his  father  OUver  in  the  Protectorate 
was  truly  pious,  and  highly  respectable  as  a  private  gentleman, 
but  was  considered  wanting  in  qualifications  for  his  high  station  ; 
perhaps  he  was  more  deficient  in  taste  for  it,  than  in  capacity. 
Mr  Howe  continued  chaplain  as  before.  About  five  weeks  after 
OUver's  death,  he,  with  other  "  younger  divines  about  the  Court," 
attended  the  conference  of  upwards  of  two  hundred  ministers  and 
messengers  of  Congregational  Churches,  held  in  the  Savoy,  and 
from  which  emanated  a  "  Confession,"  setting  forth  the  views  of 
doctrine  and  church  order  held  by  the  Congregational  body.  It 
is  thought,  that  in  a  few  days  subsequent  to  tliis  conference  he 
went  to  Torrington,  pursuant  to  the  plan  mentioned  just  now. 

How  long  he  remained  in  Devonshire  on  this  visit  is  uncertain  ; 
but  he  had  returned  to  London  before  Richard's  I'esignation, 
about  the  middle  of  May,  1659,  for  on  the  21st  of  that  month  he 
wrote  to  Baxter,  giving  him  an  account  of  the  contests  between 
the  army  and  the  ParUament,  leading  to  that  event.  That  he 
regretted  the  change,  and  foresaw  its  consequences  better  than 
some  otliers  did,  we  learn  from  the  last  paragraph  of  this  letter. 
"  Sir,  such  persons  as  are  now  at  the  head  of  affairs,  will  blast 
religion,  if  God  prevent  not.  The  design  you  writ  me  of,  some 
time  since,  to  introduce  InfideUty  or  Popery,  they  have  oppor- 


LIFE  OF  JOHN  nOWE,  A.M.  XIX 

tunity  enough  to  effect.  I  know  some  leading  men  are  not  Chris- 
tiatis.  Religion  is  lost  out  of  England,  further  than  as  it  can 
creep  into  corners.  Those  in  power  who  are  friends  to  it,  will  no 
more  suspect  these  persons,  than  their  own  selves.  I  am  return- 
ing to  my  old  station,  being  now  at  liberty  beyond  dispute." 
There  is  something  almost  prophetic  in  these  statements  ;  so  per- 
fectly do  the  actual  results  of  what  had  taken  place  tally  with 
them.  They  will  remind  the  reader  of  what  has  been  stated  from 
Baxter's  and  Howe's  correspondence,  and  Bramhall's  letter  to 
Usher,  respecting  measures  taken  by  Romish  agents,  feigning 
themselves  Protestants,  and  entering  the  Parliamentary  array,  in 
order  to  re-establish  Popery  in  England.  Charles  the  Second 
had  conformed  to  the  Church  of  Rome  some  years  before  his 
*'  restoration"  to  the  throne  of  Great  Britain.  To  serve  his  pur- 
pose of  regaining  that  throne,  he  had  thrice  sworn  to  the  "  Solemn 
League  and  Covenant."  To  impose  on  the  Presbyterians,  who 
now  joined  with  the  army  under  Monck  to  bring  him  back,  and 
whom  he  afterwards  called  "  God's  silly  people,"  he  pledged  in 
his  proclamation  from  Breda,  "  that  no  man  should  be  disquieted 
for  differences  of  opinion  in  matters  of  religion,  which  did  not 
disturb  the  peace  of  the  Kingdom."  As  if  to  carry  his  duplicity 
to  its  ne  plus  ultra,  he  ordered  a  deputation  of  their  ministers,  who 
went  to  him  in  that  city,  to  be  kept  waiting  while  he  withdrew  to 
perform  his  private  devotions,  which  were  for  the  occasion  so 
arranged,  and  in  them  his  "  heart  was  so  enlarged,"  that  they 
distinctly  overheard  him  "  devoutly  thanking  God  that  he  was  a 
covenanted  King,  and  that  he  hoped  the  Lord  would  give  him  a 
humble,  meek,  and  forgiving  spirit."  And  the  good  men  beliered 
him  !  To  what  lengths  mil  not  human  hypocrisy  and  credulity 
go,  if  not  prevented  from  above. 

Howe,  once  more  at  Torrington,  resumed  his  much-loved  work 
among  his  much-loved  people.  His  experience  of  the  publicity, 
wide  survey  and  sterility,  of  the  storm-girt  mountain-top,  had 
not  lessened  his  zest  for  the  quiet  and  luxuriance  of  the  se- 
questered valley,  as  a  little  paradise,  lying  in  the  distance  at  its 
feet.  He  took  no  part  in  the  changes  that  were  going  on  in  the 
metropolis  ;  nor  could  he,  consistently  with  the  views  he  had  of 
their  consequences.  Time  soon  began  to  prove  that  his  calcula- 
tions were  correct.  Before  the  close  of  \6G0,  infomiaiions  wero 
laid  against  him  for  having  preached  sedition  and  treason,  in  two 
sermons  from  Galatians  vi.  7,  8.  He  was  bound  over  to  appear 
and  answer  to  the  charge  at  the  next  sessions.     On  November 


XX  LIFE  OF  JOHN  HOWE,  A.M. 

14th  the  trial  came  on,  and  he  was  cleared.  For  thus  clearing 
him,  though  by  strictly  legal  process,  the  mayor,  who  presided, 
got  into  trouble.  However,  when  the  cause  was  reheard  at  the 
assizes,  the  decision  of  the  sessions  was  affirmed.  "  One  of  the 
informers  left  the  town,  and  was  no  more  heard  of ;  the  other 
cut  his  own  throat,  and  was  buried  in  a  cross-road."  This  prose- 
cution was  a  gentle  growl  from  the  beast ;  he  soon  began  to  roar 
and  devour.  * 

On  January  14,  1662,  "  An  Act  for  the  Uniformity  of  public 
prayers,"  &c.„"in  the  Church  of  England,"  was  read  a  first  time  in 
the  House  of  Commons,  where  it  was  at  length  carried  by  a  ma- 
jority of  186  to  180.  After  much  discussion,  it  passed  the  Lords 
on  May  8th  ;  and  received  the  royal  assent  on  the  1 9th.  It  was 
to  come  into  force  on  August  24th  following — a  Lord's  Day,  and 
the  Feast  of  Saint  Bartholomew.  By  its  provisions  no  man 
could  hold  a  charge  in  the  Church  of  England  who  did  not — 1st, 
Submit  to  be  re-ordained,  if  he  had  not  been  episcopally  ordained 
before  ; — 2d,  Declare  his  "  unfeigned  assent  and  consent  to  all 
and  every  thing  prescribed  in  *  The  Book  of  Common  Prayer,* 
and  administration  of  Sacraments  and  other  rites  and  ceremonies 
of  the  Church  of  England,  together  with  the  Psalter,  and  the 
form  and  manner  of  making,  ordaining,  and  consecrating  of 
Bishops,  Priests,  and  Deacons  ;"— and  3d,  Take  the  oath  of 
canonical  obedience. 

It  is  worthy  of  remark  that,  in  many  cases,  the  Book  of  Com- 
mon Prayer,  as  then  newly  constructed,  was  not  forthcoming  to 
the  parties  concerned,  before  the  day  when  their  decision  con- 
cerning it  was  to  be  declared.  Mr  Baxter,  however,  and  several 
other  eminent  ministers,  needed  not  a  sight  of  it  to  determine 
their  course  ;  they  resigned  their  charges  previously.  Altogether, 
upwards  of  two  thousand  declined  conformity  on  the  prescribed 
terms.  As  one  of  this  "  noble  army  of  martyrs"  ranked  John 
Howe.  Strong  as  was  the  love  between  him  and  his  flock,  and 
great  as  had  been  his  success  among  them,  he  was  not  the  man 
to  sell  the  truth,  even  in  what  some  account  things  indifferent, 
for  affection  or  expediency.  On  that  memorable  day,  August 
24th,  1662 — thenceforward  notable  in  England,  as  a  previous 
Bartholomew  Day  had  become  in  France  by  the  massacre  of  the 
Protestants  —Howe  took  leave  of  his  people.  He  preached  two 
sermons  on  the  occasion.  He  stated  "  that  he  had  consulted  his 
conscience,  and  could  not  be  satisfied  with  the  tei'ras  of  con- 
formity settled  by  law  ;"  and  he  followed  this  declaration  by  a 


r 


LIFE  OF  JOHN  HOWE,  A.M.  XXI 

detail  of  his  reasons.  Sanctuary  upon  sanctuary  was  on  that  day 
a  "  Bochim" — a  place  of  weeping  ;  such  a  scene  had  never  been 
witnessed  in  the  congregation  at  Torrington,  as  was  that  day 
presented.  No  vestige  of  Howe's  discourses  then  preached,  is 
preserved,  beyond  what  has  just  been  mentioned.  We  are  not, 
however,  without  information  through  other  channels,  as  to  the 
grounds  of  the  step  he  took.  They  were  worthy  of  himself.  His 
scruples  rested  on  broad  general  principles,  rather  than  od  insu- 
lated circumstantials.     Let  him  explain  himself. 

Dr  Wilkins,  afterwards  Bishop  of  Chester,  in  a  conversation 
mth  Mr  Howe,  expressed  disappointment  that  the  act  of  uni- 
formity had  been  followed  by  such  consequences,  intimating  es- 
pecial surprise  that  Howe  himself,  so  remarkable  for  the  latitude 
of  his  opinions  on  ecclesiastical  matters,  should  have  scrupled  to 
conform  ;  desiring  to  know  his  reasons  Howe  replied  that  they 
had  not  time  then  to  go  into  the  whole  subject,  though  he  would 
unreservedly  do  so  at  a  convenient  opportunity  ;  "  but  one  thing 
he  could  tell  him  with  assurance,  that  that  latitude  of  his,  which 
Dr  Wilkins  was  pleased  to  take  notice  of,  was  so  far  from  induc- 
ing him  to  conformity,  that  it  was  the  very  thing  that  made  him 
and  kept  him  a  nonconformist."  The  Doctor  then  asked  him 
whether  it  was  the  discipline  of  the  church,  to  which  he  chiefly 
objected  ?  To  which  Howe  replied,  "  that  he  could  not  by  any 
means  be  fond  of  a  church  that  in  reality  had  no  discipline  at  all, 
and  that  he  thought  that  a  very  considerable  objection  against 
the  establishment."  Wilkins  then  pressed  him  to  mention  some 
of  his  principal  objections.  On  this  Howe  said, ''  that  he  could 
not  recognise,  in  the  present  constitution,  those  noble  and  gener- 
ous principles  of  communion,  which  he  thought  must,  sooner  or 
later,  characterize  every  church  of  Christ ;  that,  consequently, 
when  that  flourishing  state  of  religion  should  arrive,  which  he 
thought  he  had  sufficient  warrant  from  the  word  of  God  to  ex- 
pect, a  constitution  which  rested  on  such  an  exclusive  basis,  must 
fall ;  that  believing  this  to  be  the  case,  he  was  no  more  willing  to 
exercise  his  ministry  under  such  a  system,  than  he  would  be  to 
dwell  in  a  house  built  on  an  insecure  foundation." 

Had  the  non-conforming  ministers  been  mere  "  idol  shepherds," 
the  act  which  expelled  them  from  their  pulpits  would  have  there- 
by inflicted  no  great  calamity  on  themselves  or  their  congrega- 
tions. The  latter  might  have  been  nearly  as  well  cared  for  with- 
out them;  and  they  themselves  might  quite  as  pleasantly  and  as 
profitably  liave  engaged  in  some  secular  pursuit.     But  the  wor- 


XXU  LIFE  OF  JOHN  HOWE,  A.M. 

thies  of  1662  were  "  men  of  God."  The  "  good  conscience"  which 
obliged  Howe  to  relinquish  his  chai-ge  rather  than  conform, 
obliged  him  still  to  labour  in  the  gospel  as  he  had  opportunity. 
To  be  debarred  from  that  must  have  been  to  him  a  trial  all  but 
insupportable.  He  continued  to  preach  as  he  could,  privately 
among  his  fi'iends.  On  returning  from  one  engagement  of  this 
kind,  he  found  that  an  officer  from  the  bishop's  court  had  been 
to  arrest  him,  and  had  left  notice  that  citations  were  out  against 
him  and  the  gentleman  under  whose  roof  he  had  been  officiating. 
The  bishop,  from  whose  court  the  process  issued,  was  the  Dr 
Seth  Ward  who  had  obtained  from  Cromwell,  through  j\Ir  Howe's 
favourable  representation,  a  gratuitous  income  equal  to  the  sum 
arising  from  a  principalship  at  Oxford.  On  heai'ing  of  the  cita- 
tion, Howe  went  straight  to  Exeter,  and  sent  intimation  to  the 
palace  that  he  was  in  the  city  waiting  his  lordship's  pleasure. 
The  bishop  at  once  desired  to  see  him,  received  him  very  courte- 
ously; and  soon  after,  with  the  freedom  of  an  old  acquaintance, 
began  to  enquire  after  his  reasons  for  non-conformity,  desiring 
him  to  mention  one  of  the  points  on  which  he  hesitated.  Howe 
named  re -ordination.  "  Pray,  sir,"  said  the  bishop, ''  what  hurt 
is  there  in  being  re-ordained  ? "  "  Hurt,  my  lord,"  replied  Howe, 
*'  it  hurts  my  understanding;  the  thought  is  shocking;  it  is  an  ab- 
surdity; since  nothing  can  have  two  beginnings.  I  am  sure  I  am 
a  minister  of  Christ,  and  am  ready  to  debate  that  matter  with 
your  lordship,  if  your  lordship  pleases ;  but  I  cannot  begin  again 
to  be  a  minister."  The  parties  then  separated,  the  bishop  giving 
to  Mr  Howe  assurances  that  he  might  have  considerable  prefer- 
ments if  he  would  conform.  Nothing  more  was  heard  of  the 
'*  citation  "  to  the  bishop's  court,  which  had  occasioned  this  in- 
terview.— -What  would  oiu'  modei-n  Exeters  say  to  such  a  sturdy 
non-conformist  ?  Yet,  sturdy  as  he  was  in  his  non-conformity, 
John  Howe  never  for  a  moment  lost  the  courtesy  of  the  gentle- 
man, the  dignity  of  the  Christian  pastor,  or  the  catholicity  of  the 
saint.  And,  in  consequence,  thotigh  firm  to  the  last  in  his  dis- 
sent, he  ceased  not  to  be  respected  even  by  members  of  the 
hierarchy  established  by  law. 

The  reign  of  the  second  Charles,  and  that  of  his  brother  James, 
form  one  of  the  darkest  passages  in  the  chronicles  of  Britain.  It 
is  equalled  only  by  the  reign  of  Mary,  called  "  the  bloody."  At 
Charles's  court,  licentiousness  that  owned  no  law  of  God  or 
common  decency  and  justice,  exhibited  an  appalling  contrast, 
marked  to  every  eye,  with  what  had  been  the  state  of  things  in 


LIFE  OF  JOHN  HOWE,  A.M.  XXlll 

the  nation's  high  places  during  the  commonwealth.  The  whole 
power  of  the  government, — with  occasional  exceptions,  the  de- 
vices of  a  self-serving  policy — was  directed  to  extirpate  the  non- 
conformists and  their  principles.  Act  after  act  was  passed  against 
them,  and  rigorously  put  in  force.  It  is  sickening  to  read  the 
records  of  those  times.  Some  ministers  had  to  betake  themselves 
to  the  work  of  day-labourers.  "  Many  of  them,"  said  Howe, 
who  knew  them  well  as  one  of  themselves,  and  seems  to  have 
more  than  heard  of  or  seen  what  he  describes — "  many  of  them 
live  upon  charity;  some  of  them  with  difficulty  getting,  and  others 
(educated  to  modesty)  with  greater  dijimlty  begging,  their  bread." 
It  has  been  stated  that  nearly  eight  thousand  Dissenters  died  in 
gaols;  that  between  the  Restoration  and  the  Revolution,  penal- 
ties for  assembling  for  worship  were  inflicted  to  the  amount  of 
two  millions;  that  sixty  thousand  persons  suffered  for  dissent;  and 
that,  at  a  moderate  calculation,  dissenting  families  lost  property 
by  persecution  to  the  extent  of  twelve  or  fourteen  millions — a  sum 
which,  recollecting  the  difference  in  the  currency  of  that  age  and 
the  present,  shews  what  a  hold  non-conformity  had  upon  the 
wealth  of  the  country,  as  well  as  the  severity  of  the  measures 
taken  to  suppress  it. 

The  Rev.  George  Hughes,  Howe's  father-in-law,  was  imprison- 
ed in  the  Isle  of  St  Nicholas,  in  Plymouth  Sound ;  and  Mr  Oba- 
diah  Hughes,  the  son  of  George,  and  Howe's  brother-in-law,  was 
incarcerated  in  Plymouth  at  the  same  time.  The  extracts  from 
tlie  letters  of  the  father  to  the  son  while  thus  confined,  given  in 
Palmer's  "  Memorial,"  are  most  affecting.  One  of  them  runs 
thus: — "  We  have  here  in  this  island  good  lectures  read  us  every 
day  from  heaven  and  earth,  from  seas  and  rocks,  from  storms 
and  calms,  enough  to  teach  us  much  of  God's  providence  in  our 
morals  as  well  as  naturals.  Fruitful  spirits  might  gather  much 
of  God  from  them.  O  that  mine  were  so!  How  mighri  feel  out 
heaven  this  way.  as  well  as  see  it  by  believing!  Lord,  help,  and 
I  shall  do  it.  The  everlasting  arms  of  love  and  mercy  keep  you 
blameless,  and  safe,  to  the  appearance  of  our  Lord."  Mr 
Hughes,  in  this  correspondence,  subscribed  himself  "  your  father, 
endeared  by  the  bonds  of  nature,  grace,  and  sufferings."  It 
is  believed  that  in  1G6.5,  Howe  was  himself  confined  in  the 
island,  already  made  sacred  as  the  Patmos  of  his  father-in-law. 
In  this  time  of  trial,  i  lowe  wrote  to  his  revered  relative — *'  Blessed 
be  God,  that  we  can  have  and  hear  of  each  other's  occasions  of 
thanksgiving,  that  we  may  join  praises  as  well  as  prayers,  which  I 


XXIV  LIFE  OF  JOHN  HOWE,  A.M. 

hope  is  done  daily  for  one  another.  Nearer  approaches,  and  con- 
stant adherence  to  God,  with  the  improvement  of  our  interest  iu 
each  other's  heart,  must  compensate  (and  1  hope  ^^-ill  abundantly) 
the  unkindness  and  instability  of  a  surly  treacherotls  world;  that 
we  see  still  retains  its  wayward  temper,  and  grows  more  peevish 
as  it  grows  older,  and  more  ingenious  iu  inventing  ways  to  tor- 
ment whom  it  disaffects.  It  was,  it  seems,  not  enough  to  kill  by 
one  single  death,  but  when  that  was  almost  done,  to  give  leave 
and  time  to  respire,  to  hve  again,  at  least  in  hope,  that  it  might 
have  the  renewed  pleasure  of  putting  us  to  a  further  pain 
and  torture  in  dying  once  more.  Spite  is  natural  to  her.  All 
her  kindness  is  an  artificial  disguise ;  a  device  to  promote  and 
serve  the  design  of  the  former  with  the  more  efficacious  and 
piercing  malignity.  But  patience  will  elude  the  design,  and 
blunt  its  sharpest  edge.  It  is  perfectly  defeated  when  nothing  is 
expected  from  it  but  mischief;  for  then  the  worst  it  can  tlu'eaten 
finds  us  pro\dded,  and  the  best  it  can  promise,  incredulous,  and 
not  apt  to  be  imposed  upon.  This  will  make  it  at  last  despair, 
and  grow  hopeless,  when  it  finds  that  the  more  it  goes  about  to 
mock  and  vex  us,  the  more  it  teaches  and  instructs  us;  and  that 
as  it  is  wickeder,  we  are  wiser.  If  we  cannot,  God  will,  outwit 
it,  and  carry  us  safely  through  to  a  better  world,  upon  which  we 
may  terminate  hopes  that  will  never  make  us  ashamed."  The 
extract  deserves  to  be  read  again. 

While,  for  the  most  part,  silenced  as  to  preaching,  and  greatly 
straightened  as  to  his  temporalities,  Mr  Howe's  pen  was  not  idle. 
Probably  he  was  obliged  to  employ  it  as  a  means  of  procuring 
subsistence  for  his  family.  In  1668,  came  out  his  "  Blessedness 
of  the  Righteous."  Unlike  some  other  pieces  of  extraordinary 
merit,  its  w'orth  w'as  recognized  as  soon  as  it  appeared.  Perhaps 
to  this  publication  may  be  ascribed  a  proposal  he  now  received 
to  enter  tffe  family  of  Lord  JMassareue  of  Antrim  Castle,  on  the 
banks  of  Lough  Neagh,  in  Ireland,  as  domestic  chaplain.  Apart 
from  his  university  education,  supei'added  to  his  naturally  urbane 
and  noble  spirit,  his  residence  in  the  court  of  Cromwell  had  pre- 
pared him  for  free  association  with  the  highest  classes  of  so- 
ciety. The  proposal  was  recommended  to  him  as  one  that  re- 
moved him  from  the  vexatious  annoyances  he  was  exposed 
to  in  England,  surrounded  him  with  all  that  could  minister 
to  his  comfort  by  intercourse  or  convenience,  gave  him  quiet- 
ness and  leisure  to  prosecute  study,  with  unrestricted  liberty 
in  preaching  Christ.     These  considerations,  sustained  if  not  led 


LIFE  OF  JOHN  HOWE,  A.M.  XXV 

by  one  more  cogent  still — poverty — moved  him  to  accept  the  in- 
vitation. 

He  left  for  Ireland  early  in  1 671 .  At  Holyhead,  the  port  whence 
he  was  to  "  take  ship  "  for  that  country,  he  was  detained  by  con- 
trary winds.  Delays  are  sometimes  providential.  The  Sabbath 
having  come,  and  the  day  being  fine,  Mr  Howe  and  his  compa- 
nions went  towards  the  shore  to  find  a  convenient  place  for  social 
worship.  On  their  way  they  met  the  clergyman  of  the  parish 
and  his  clerk,  riding  towards  the  town.  Being  told  who  they 
were,  one  of  Mr  Howe's  friends  asked  the  clerk  whether  his  mas- 
ter preached  that  day?  "  No,"  replied  he,  "  my  master  does  not 
use  to  preach;  he  only  reads  prayers."  On  inquiring  further, 
whether  the  rector  would  give  leave  for  a  minister  who  was  there 
to  use  his  pulpit?  "  Very  willingly,"  was  the  reply.  Howe  preach- 
ed that  morning;  and  again  in  the  afternoon  to  a  great  concourse, 
gathered  by  the  report  of  the  morning's  sermon.  The  wind  con- 
tinued contrary  the  remainder  of  the  week,  and  "  a  prodigious 
multitude  "  knowing  that  the  great  preacher  was  still  in  town, 
crowded  to  church  on  Sunday,  expecting  that  of  course  he 
would  address  them.  When  the  clergyman  came  as  usual  to 
read  his  prayers,  and  saw  the  nimibers  flocking  to  hear,  he  was 
confounded.  He  sent  his  clerk  to  Mr  Howe,  with  a  request  that 
he  would  come  and  officiate,  declaring  "  that  if  he  would  not  como 
he  knew  not  what  to  do,  for  that  the  country  had  come  in  from 
several  miles  round  in  the  hope  of  hearing  him."  Howe  was 
that  mommg  ill  and  in  bed.  But  the  thought  of  usefulness  to 
souls  nerved  his  frame  for  action.  He  rose,  went,  and  preached, 
risking  all  consequences.  He  afterwards  said  that  he  had  never 
preached  with  greater  freedom,  or  addressed  a  more  attentive 
audience,  and  that  "  if  ever  his  ministry  was  useful,  he  thought  it 
must  be  then."  The  wind  shortly  changed,  and  the  vessel,  with 
Howe  and  others  on.  board,  sailed  for  Dublin.  The  fruits  of  his 
unexpected  labours  in  the  gospel  at  Holyhead  are  known  on 
higli,  and  will  be  declared  at  "  the  great  day."  Mr  Howe  was 
Hoon  followed  to  Ireland  by  his  family. 

The  Lord  Massarene,  with  whom  Mr  Howe  had  now  gone  to 
reside  (previously  Sir  John  Skeffington,  Baronet),  had  acquired 
his  viscountcy  by  his  marriage  to  the  daughter  of  Sir  John 
Clotworthy,  who  had  been  raised  to  the  peerage  for  his  services 
in  the  Restoration.  The  furmer  viscount  had  proved  himself  a 
steady  friend  to  the  Presbyterians  and  other  nonconformists  of 
Ireland.     They  were  somewhat  differently  circumstanced  from 


XXVI  LIFE  OP  JOHN  HOWE,  A.M. 

theii'  brethren  in  England.  Episcopacy  was  re-established  there 
by  proclamation  of  the  Lords  Justices,  without  consulting  the 
Parliament,  a  considerable  time  before  the  English  Act  of  Uni- 
formity took  effect.  The  Presbyterian  ministers  of  Ulster  are 
said  to  have  been  treated  with  great  severity  by  some  of  the  new 
prelates,  Dr  Roger  Boyle,  who  had  succeeded  the  celebrated 
Jeremy  Taylor,  in  the  see  of  Down  and  Connor,  distinguished 
himself  in  this  way.  Sir  Arthur  Forbes,  a  zealous  loyalist  and 
Commander  of  the  Forces  in  Ireland,  undertook  the  cause  of  the 
oppressed.  Early  in  1670,  he  obtained  from  Dr  Margetson, 
Archbishop  of  Armagh,  and  Dr  Michael  Boyle,  Archbishop  of 
Dublin,  a  joint  letter  to  the  Bishop  of  Down  and  Connor,  requir- 
ing him  to  refrain  from  further  proceedings  against  the  noncon- 
forming ministers,  until  the  case  should  be  considered  at  a  visitation 
to  be  held  the  following  August.  The  visitation  proved  favour- 
able to  their  cause,  the  Lord  Lieutenant  having  advised  moderate 
measures,  and  his  grace  of  Dublin,  who  was  also  Lord  Chancellor, 
being  inclined  to  leniency.  Indeed,  the  "  Irish  Church,"  par- 
ticularly in  the  north  of  the  country,  was,  on  the  whole,  more 
Puritanic,  and  therefore  more  sound  in  doctrine  and  more  hberal 
in  spirit,  than  her  sister  in  England.  Usher's  theology  and  his 
moderation  in  ecclesiastical  matters,  has  seldom  entirely  ceased 
to  influence  the  body.  The  Dublin  University  owed  not  a  little, 
including  Usher's  library,  to  the  "  Parliament  men."  At  the 
"  Restoration,"  the  ministers  who  conformed,  were  not  required 
to  repudiate  their  previous  "  orders,"  but  only  to  submit  to  Epis- 
copal ordination,  for  the  purpose  of  supplying  a  deficiency 
according  to  the  rules  of  the  "  Established"  communion.  The  in- 
fluence of  the  Antrim  Castle  family  was  engaged  for  the  noncon- 
formists, and  was  powerful  in  that  neighbourhood.  These  circum- 
stances, combined  with  Howe's  talents,  learning,  respectability, 
and  position  as  Lord  JMassarene's  chaplain,  will  account  for  what 
might  otherwise  appear  scarcely  credible — from  its  contrast  to 
what  was  possible  in  England — that  whUe  in  Antrim,  Mr  Howe 
was  "  treated  with  all  imaginable  respect,"  that  he  had  "the  par- 
ticular friendship  of  the  bishop  of  that  diocese,  who  (together  with 
his  metropolitan)  without  demanding  any  conformity,  gave  him 
free  liberty  to  preach  in  the  parish  church  in  that  town  every 
Lord's-day  in  the  afternoon;"  and  that  "  the  Archbishop,  in  a 
pretty  full  meeting  of  the  clergy,  told  them  frankly,  that  he  would 
have  Mr  Howe  have  every  pulpit  (where  he  had  any  concern) 
open  to  him,  in  which  he  at  any  time  was  free  to  preach."     It  is 


LIFE  OF  JOHN  HOWE,  A.M.  XXVU 

thought  tliero  are  now  not  a  few  godly  Episcopal  ministers  in 
Ireland  who  wish  themselves  rid  of  the  trammels  which  prevent 
their  holding  ministerial  intercoui'se  with  their  "  dissenting 
brethren."  While  at  Antrim,  Mr  Howe  frequently  associated 
with  the  Presbyterian  ministers  of  that  neighbourhood.  In  1674 
or  5,  in  conjunction  with  one  of  them,  he  presided  over  a  semi- 
nary for  theological  students. 

Enlightened  piety  then  reigned  in  Antrim  Castle.  Howe's 
magnificent  discourse,  "  The  Redeemer's  Dominion  over  the  In- 
visible World" — which  has  been  described  as  "  one  of  the  richest 
and  maturest  fruits  of  his  genius" — was  prepared  on  the  death  of 
John,  eldest  son  of  Sir  John  and  Lady  Houghton,  in  1698.  In 
the  dedication  of  it  to  the  bereaved  parents,  addressing  her  lady- 
ship, who  was  a  daughter  of  Lord  Massarene,  he  says — "  And, 
Aladam,  who  could  have  a  more  pleasant  retrospect  of  former  days 
than  you,  recounting  your  Antrim  delights,  the  delight  you  took  in 
your  excellent  relations,  your  garden  delights,  your  closet  delights, 
your  Lord's-day  delights  !  But  how  much  greater  a  thing  is  it 
to  serve  God  in  your  present  station  ;  as  the  mother  of  a  numer- 
ous and  hopeful  offspring  ;  as  the  mistress  of  a  large  family  ; 
where  you  bear  your  part,  with  your  likeminded  consort,  in  sup- 
porting the  interest  of  God  and  religion,  and  have  opportunity  of 
scattering  blessings  around  you."  This  touching  allusion  to  her 
ladyship's  "  Antrim  delights,"  places  Howe  before  us  in  the  bosom 
of  the  family,  where  social  and  rural  pleasures  abounded,  puri- 
fied and  exalted  by  communion  with  God,  and  his  "peace  which 
passeth  all  understanding." 

He  remained  at  Antrim  about  five  years.  In  the  early  part  of 
this  term  he  published  his  "  Vanity  of  Man  as  Mortal  "  "  It  has 
l)een  the  judgment  of  many,"  says  Calamy,  "that  this  discourse 
is  as  noble  a  piece  of  true  theological  oratory  as  can  be  easily 
met  with."  Professor  Rogers  pronounces  it  '*  the  most  eloquent 
of  all  his  productions  ;"  nor  is  it  less  distinguished  for  the  origin- 
ality and  power  of  its  reasoning.  It  was  composed  on  the  death 
of  Mr  Anthony  Upton,  a  relation  of  Mr  Howe,  whose  corpse  was 
brought  home  when  the  family  connexions  were  contemplating  a 
general  gathering  to  bid  him  welcome  on  his  return  after  an 
absence  of  between  twenty  and  thirty  years  in  Spain.  The  cir- 
cumstance which  suggested  the  "  text"  of  the  discourse  (Psalm 
Ixxxix.  47,  48  )  is  curious,  and  will  cause  a  smile.  It  belongs  to 
a  "  genus"  under  the  "  class"  which  includes  the  dream  of  Pilate's 
wife..    One  of  the  friends  "  having  been  some  time  before  sur- 


XXVlil  LIFE  Of  JOHN  HOWE,  A.M. 

prised  with  an  unusual  sadness,  joined  with  an  expectation  of  ill 
tidings,  upon  no  known  cause,  had  so  urged  an  inculcation  of 
those  words,  as  not  to  be  able  to  forbear  the  revolving  them 
much  of  the  former  part  of  that  day,  in  the  latter  part  whereof 
the  first  notice  was  brought  to  that  place  of  this  so  near  a  rela- 
tion's decease.  Certain  months  after,"  continues  Howe  in  his 
dedication,  "  some  of  you  with  whom  1  was  then  conversant  in 
London,  importuned  me  to  have  somewhat  from  me  in  writing 
upon  that  subject.  Whereto  at  length  I  agreed,  with  a  caution- 
ary request  that  it  might  not  come  into  many  hands,  but  might 
remain  (as  the  occasion  was)  among  yourselves.  Nor  will  I  deny 
it  to  have  been  some  inducement  to  me  to  apply  my  thoughts  to 
that  theme,  that  it  had  been  so  suggested  as  was  said.  For  such 
presages  and  abodings,  as  that  above  mentioned,  may  reasonably 
be  thought  to  owe  themselves  to  some  more  steady  and  universal 
principles  than  casualty,  or  the  party's  own  imagination  ;  by 
whose  more  noble  recommendation  (tliat  such  a  gloomy  premoni- 
tion might  carry  with  it  not  what  should  only  afflict,  but  also  in- 
struct and  teach)  this  subject  did  seem  offered  to  our  meditation. 
Accordingly,  therefore,  after  my  return  to  the  place  of  my  abode, 
I  hastily  drew  up  the  substance  of  the  following  discourse,"  &c. 
It  was  hardly  to  be  expected,  that  even  John  Howe  should  alto- 
gether escape  what  many  will  call  an  "  infirmity"  of  his  age. 
The  then  "  orthodox"  faith  respecting  "  presages  and  abodings," 
and  other  matters  of  that  class,  will  find  it  drawn  out,  in  full 
quantum  suffi,cit  for  any  lover  of  the  mystical  and  the  marvellous, 
in  Flavel's  Treatise  on  the  Soul  of  Man.  The  subject  is  not  un- 
interesting as  a  branch  of  the  phenomena  of  our  nature.  And 
the  world  and  the  church  would  have  had  reason  to  rejoice  in  the 
"  faith"  they  sometimes  profess  to  pity,  if  that  "  faith"  had  always 
produced  "  fruits"  equal  to  Howe's  "  Vanity  of  Man  as  Mortal." 

In  1674  came  out  his  "Delighting  in  God,"  which  was  the 
substance  of  some  sermons  he  had  preached  twenty  years  before 
to  the  people  of  Torrington,  with  some  additions  and  enlarge- 
ments. He  dedicated  it  to  his  old  friends,  the  inhabitants  of 
that  town,  by  a  masculine,  but,  at  the  same  time,  most  tender  and 
affectionate  epistle  to  them  from  Antrim.  The  "  dedication" 
is  worth  transcribing  ;  but  we  must  pass  on. 

Towards  the  end  of  1675,  Howe  received  an  invitation  to  the 
pastorate  in  the  congregation  of  Dissenters  worshipping  in  Silver 
Street,  London,  His  mind  was  painfully  exercised  in  ascertain- 
ing the  path  of  duty  with  regard  to  this    "  call,"  partly  from 


LIFE  OF  JOHN  HOWE,  A.M.  XXIX 

there  being  a  difference  of  opinion  among  the  people, — some  of 
them  pfeferring  Mr  Charnock, — and  partly,  if  not  chiefly,  from 
his  being  in  very  delicate  health.  He  resolved  on  going  to  Lon- 
don to  judge  of  matters  on  the  spot.  After  his  death  a  paper 
was  found,  headed,  "  Considerations  and  Communings  with  my- 
self concerning  my  present  journey.  Dec.  20,-75,  by  Night  on 
my  Bed."  It  details  an  almost  morbidly  minute  scrutiny  of  the 
case,  and  of  himself  in  connection  with  it,  under  four  general 
topics  of  inquiry.  The  examination  is  confined  to  his  undertak- 
ing the  "  journey,"  and  exhibits  a  wide  contrast  to  the  haste 
with  which  "  removals"  are  at  present  often  resolved  on.  The 
document  concludes  with  eight  "  Consolations  to  my  wife  and 
other  relations,  supposing  they  hear  of  my  death."  Under  the 
second  he  says,  *'  You  are  to  consider  me  not  as  lost  in  my 
prime,"  yet  he  was  only  forty-five  ;  "  but  as  now  I  am  sensibly 
under  great  decays,  and  not  likely  to  continue  long,  except  some 
means,  hitherto  not  thought  on,  should  have  been  tried.  What 
a  summer  had  I  of  the  last  !  seldom  able  to  walk  the  streets  ;  and 
not  only  often  disabled  by  pain,  but  weakness."  Little  did  he 
then  calculate  on  the  many  years  of  effective  labour  that  were  still 
before  him. 

Early  in  1676  he  finally  left  Ireland  and  settled  in  London. 
Once  more  in  public  life,  though  a  principled  Nonconformist,  he 
was  on  intimate  terms  with  Tillotson,  afterwards  Archbishop  of 
Canterbury  ;  Sharp,  afterwards  Archbishop  of  York  ;  Stilling- 
fleet,  afterwards  Bishop  of  Worcester  ;  Kidder,  afterwards  Bishop 
of  Bath  and  Wells  ;  and  other  noted  Episcopalians.  He  did  not 
think,  nor  did  they  expect,  nor  did  truth  and  charity  allow,  that 
he  should  refrain  from  maintaining  his  opinions  as  a  Dissenter, 
when  he  judged  it  expedient  to  do  so.  When  riding  with  Tillot- 
son in  liis  carriage,  he  had  him  in  tears  for  sentiments  which  he 
had  uttered  in  a  sermon  preached  before  the  king  in  St  Paul's  ; 
and  the  good  dean  apologised  for  them.  He  also  published  a  re- 
ply to  Stillingfleet's  "  Mischief  of  Separation  from  the  Church  of 
England,"  which  represented  all  the  Dissenters  as  "  schisma- 
tics," ^c.  It  is  sometimes  imagined  that  the  "unity  of  the  Spi- 
rit" demands  silence,  and  even  compromise,  upon  points  vvith 
regard  to  which  Christians  differ.  Many  persons  are  so  testi/, 
that  if  you  venture,  however  kindly,  to  controvert  their  views  or 
the  peculiarities  of  their  body,  they  deem  it  an  affront,  and 
charge  you  with  "  a  breach  of  the  peace"  among  Christ's  follow- 
ers.    How  preposterous  I     As  if  Paul  were  guilty  of  a  great  sin 


XXX  LIFE  OF  JOHN  HOWE,  A.M. 

when  he  "  withstood  Peter  to  the  face  because  he  was  to  be 
blamed,"  or  as  if  instead  of  saying  "  Let  the  righteous  smite  me, 
it  shall  be  as  kindness,"  we  should  say  "  If  any  man  presume 
to  speak  against  my  sentiments,  I'll  renounce  his  fellowship,  and 
treat  him  as  a  foe," — or,  as  if  the  divine  law  of  charity  were  de- 
signed to  stereotype  error  and  evil-doing  in  the  Church  of  God  ! 
"  Reasoning  out  of  the  Scriptures  "  upon  religious  subjects  re- 
specting which  differences  prevail,  is  surely  not  in  itself  an  evil. 
Investigation  ought  to  be  as  free  and  salutary  in  matters  eacred 
as  in  matters  secular.  Schisms  of  affection  among  brethren  are 
always  to  be  deprecated  ;  but  when  they  ensue  on  discussions 
for  ascertaining  or  commending  what  a  person  believes  to  be  di- 
vine truth,  the  fault  rests  at  his  door  who  allows  his  carnality  to 
be  stirred  with  sinful  passion.  Care,  however,  must  be  taken 
that  the  time  chosen  for  discussion  be  convenient,  that  more  im- 
portance be  not  attached  to  the  question  than  is  intrinsically  or 
relatively  its  due,  and  that  the  argument  be  conducted  through- 
out in  a  spirit  that  accords  with  honest  concern  for  the  Saviour's 
glory  and  the  good  of  men.  Let  the  discussion  resemble,  not  the 
tornado  which  spreads  desolation  while  exulting  in  its  power, 
but  the  gentle  health-diffusing  breeze  of  a  spring  morning,  which 
is  just  strong  enough  to  disperse  the  mists  that  curtain  the  earth, 
and  then  at  once  subsides,  gi\'ing  us  and  all  nature  afterwards  to 
rest  in  the  tranquil  brightness,  growth,  and  buoyancy,  it  has 
ushered  in. 

The  year  1676  gave  to  the  world  the  "First  Part"  of  Mr 
Howe's  greatest  work — "  The  Living  Temple."  It  was  inscribed 
to  "  that  worthy  person.  Sir  John  Skeffington  of  Fisherwick,  in 
Staffordshire,  Baronet,  also  Viscount  Lord  Massarene,  Governor 
of  the  county  of  Londonderry,  and  one  of  the  Lords  of  his  Ma- 
jesty Charles  the  Second's  most  honourable  Privy  Council  in  the 
kingdom  of  Ireland."  After  this  inscription  Howe  begins,  "  Al- 
though I  am  not,  my  Lord,  without  the  apprehension  that  a 
temple  ought  to  have  another  sort  of  dedication,  yet  I  have  no 
such  pique  at  the  custom  of  former  days,  but  that  I  can  think  it 
decent  and  just  tliat  a  discourse  concerning  ore  conceived  under 
your  roof,  though  born  out  of  your  house,  should  openly  own  the 
relation  which  it  thereby  hath,  and  the  Author's  great  obligations 
to  your  Lordship  ;  and  upon  this  account  I  can  easily  persuade 
myself  (though  that  custom  hath  much  given  place  to  this  latter 
one),  not  to  be  so  fashionable  as  even  to  write  in  masquerade." 
Having  stated  that  by  connecting  Lord  ^lassarene's  name  with 


LIFE  OF  JOHN  HOWE,  A.M.  XXXI 

this  treatise,  he  had  not  more  jeoparded  his  Lordship's  honour 
than  he  had  that  of  the  "  main  cause"  itself  by  writing  it,  ho 
proceeds,  "  And  if,  in  any  unforeseen  state  of  things,  you  should 
ever  receive  prejudice,  or  incur  dangei',  by  any  real  service  you 
should  design  unto  the  temple  of  God,  your  adventure  would  be 
the  more  honourable  by  how  much  it  were  more  hazardous.  The 
Order  of  Templai's,  your  Lordship  well  knows,  was  not,  in  former 
days,  reckoned  inglorious."  A  "  Second  Part"  was  published  in 
1702,  and — Lord  Massai'ene  being  then  dead — the  whole  was  in- 
scribed "  to  the  Right  Honourable  Lord  William  Pagett,  Baron 
of  Beaudesert,  in  the  county  of  Stafford,'' — a  connection  of  the 
Viscoimt  iMassarene,  and  an  ancestor  of  the  present  Marquis  of 
Anglesey. 

The  author  appears  to  have  concentrated  upon  this  trea- 
tise the  wealth,  energy,  and  wisdom,  of  his  well -stored  and 
gifted  mind.  The  book  is  itself  a  "  temple."  Excepting  that 
reared  by  inspired  architects,  no  edifice  of  the  kind  was  ever 
built  by  man,  as  a  whole,  to  compare  with  it.  Its  walls  of 
thought,  massive,  lofty,  and  capacious,  bespeak  stability  and 
grand  design.  The  inscription  on  its  portal  tells  us  it  is  "  Holy 
to  the  Lord."  On  entering  it  we  find  no  lack  of  ornament  or  fit- 
ting furniture  ;  there  is  a  table  of  shew-bread,  a  candlestick  with 
well-trimmed  lamps,  and  an  incense  altar  ;  and  it  is  hung  round 
with  spoils  won  from  the  "  philosophy  and  vain  deceit"  that  had 
sought  to  rob  the  world  of  piety  and  Deity.  Before  us  is  the 
"  presence"  of  Jehovah — clear  and  impressive  demonstrations 
of  the  divine  existence  and  glory.  That  presence  is  recognised 
"  conversable"  with  man — with  man  ruined,  desecrated,  guilty. 
For  there  stands,  ministering  for  our  race,  the  great  High  Priest 
of  the  gospel,  offering  the  propitiation  of  his  own  blood.  There, 
too,  is  felt  the  descended  grace  of  the  Holy  Ghost,  made  visible  on 
every  hand  by  its  effects,  in  the  profound,  entire,  and  grateful 
homage  of  human  intellect,  learning,  and  heart,  in  honour  of 
God's  manifested  majesty,  sanctity,  and  love.  The  '•  Temple," 
which  the  book  treats  of,  is  man — defiled,  abandoned,  desolate, 
through  sin — re-built,  re-hallowed,  re-inhabited,  through  Christ. 
It  abounds  with  paragraphs  of  surpassing  cogency  and  splendour. 
It  is  for  the  most  part  occupied  with  the  atheistic  controversy, 
and  contains  the  elements  of  what  the  Clarkes  and  the  Paleys 
advanced  in  tlie  following  century.  Hints  for  the  a  priori  of  the 
former  were  to  be  had  from  the  schools.      Ample  materials  for 


XXXU  LIFE  OF  JOHN  HOWE,  A.M. 

a  posteriori  illustrations  were  being  furnished  at  the  time  by  Ray. 
From  the  nature  of  the  discussions,  the  "  Living  Temple"  is  not 
apt  to  interest  general  readers  equally  with  some  other  of  the 
author's  works.  But  it  is  surprising  how  much  of  conscience- 
stirring  practical  appeal  is  intermingled  with  its  elaborate  reason- 
ings. Nor  can  the  Christian  fail  to  admire  how  beautifully  Howe 
connects  the  pith  and  marrow  of  the  gospel  with  topics  which 
many  would  think  too  abstruse  and  remote  to  admit  of  close  and 
vital  approximation  to  tlie  Cross. 

Mr  Howe's  treatise  "  On  the  Reconcileableness  of  God's  Pre- 
science of  the  Sins  of  Men,  with  the  Wisdom  and  Sincerity  of  his 
Counsels  and  Exhortations,  and  whatever  other  means  he  uses  to 
prevent  them,"  appeared  in  1677.  It  is  addressed  by  letter  to 
the  Honourable  Robert  Boyle,  at  whose  request  it  was  prepared. 
Mr  Boyle  is  well  known  as  one  of  the  most  eminent  philosophers 
of  his  age,  and  also  as  a  man  of  great  piety.  The  subject  of  this 
treatise  involves  difficulties  not  less  than  these  connected  with  the 
origin  of  evil.  To  say  that  Howe  has  mastered  them  would  be 
saying  that  he  has  achieved  an  impossibility.  The  harmonizing 
point  or  principle  between  the  fact  of  man's  total  dependeyice  on 
his  Maker  for  all  good,  moral  as  well  as  physical,  and  the  fact  of 
man's  being  so  the  author  of  his  own  conduct  as  to  be  positively, 
and  consciously  and  rationally,  accountable  to  his  Maker,  is 
lodged  among  the  mysteries  of  the  Deity,  at  a  depth  to  which 
the  mind  of  man  has  not  reached,  perhaps  we  may  say,  to  which 
the  mind  of  a  creature  cannot  reach.  It  may  be  one  of  these 
secrets — of  which  who  can  question  there  are  many  ? — which  it  is 
peculiar  to  God  to  know,  and  which  it  requires  the  capacity  of 
divine  intelligence  to  ascertain.  That  both  axe  facts,  reason,  con- 
sciousness, and  revelation,  equally  and  unequivocally  attest. 
That  they  are  reconcileable  and  liai'monious,  as  truth  necessarily 
is  with  truth,  we  may  be  as  equally  and  unequivocally  assured. 
Our  duty  and  our  privilege  is  to  recognise,  and  rest  in,  both  as 
facts  ;  and  in  their  ultimate  and  essential  consistency  as  another 
*'  fact"  certain,  as  if  we  had  for  ourselves  seen  it,  or  as  if  it  had 
been  proved  to  us  by  axiomatic  or  syllogistic  demonstration. 
Howe's  treatise  is  a  fine  specimen  of  vigorous  and  sober  think- 
ing, worthy  of  being  read  if  it  were  only  for  encouraging  right 
habits  of  mental  exercise  upon  the  subject.  "  Calvinists,"  as 
well  as  *'  Arminians,"  have  often  been  too  narrow,  too  superfi- 
cial, and,  we  must  add,  too  vain,  in  their  speculations.     It  is  piti- 


LIFE  OF  JOHN  HOWE,  A.M.  XXXUl 

able  to  reflect  what  a  mutilated,  dwarfish,  ill-constructed  thing, 
Truth  has  appeared,  in  showings  made  of  her  by  some  who  have 
undertaken  to  exhibit  her  to  the  world. 

Of  Howe's  pulpit  discourses  after  his  return  to  London,  up  to 
the  year  1681,  various  series  have  been  given  to  the  public  since 
his  death.  They  include  nineteen  sermons  on  the  Work  of  the 
Holy  Spirit  in  reference  to  Particular  Persons  ;  fifteen  on  the 
Prosperous  State  of  the  Christian  Interest  by  a  Plentiful  Effusion 
of  the  Holy  Spirit  ;  eujht  on  the  Vanity  of  a  Formal  Profession  of 
Religion  ;  seventeen  on  the  Love  of  God  and  our  Brother  ;  be- 
sides ten  on  miscellaneous  topics.  Speaking  of  the  time  when 
those  on  the  Holy  Spirit  were  delivered,  namely,  from  November 
1677  to  October  1678,  Dr  Evans,  the  editor,  says  in  his  preface, 
"  That  was  a  time  of  peculiar  distress  and  danger,  not  only  to 
Protestants  out  of  the  legal  establishment  in  these  kingdoms, 
but  to  the  reformed  interest  in  general  through  Europe." 

But  the  year  1681,  and  several  that  followed,  were  still  more 
fearful  for  England's  liberty  and  nonconformity.  The  crown, 
with  its  minions,  prepared  to  do  its  woret  towards  establishing 
its  "  prerogative"  on  the  principles  of  "  Divine  right"  and  "  non- 
resistance,"  in  utter  scorn  of  the  people's  privileges  chartered 
by  the  "constitution."  In  1683,  that  noble  patriot  and  Chris- 
tian, Lord  William  Russell,  was  sacrificed  ;  a  martyr  for  Pro- 
testantism and  the  rights  of  his  countrymen.  After  his  execu- 
tion, Mr  Howe  wrote,  anonymously,  a  long,  most  able  and 
touching  letter  of  condolence  to  his  lordship's  widow.  Mr 
Montgomery  of  Sheffield,  no  incompetent  judge,  in  his  "  Christian 
Correspondence,"  distinguishes  this  above  all  the  remaining  422 
letters  inserted  in  his  three  volumes,  by  pronouncing  it  "  one  of 
the  noblest  and  most  pathetic  pieces  of  epistolary  composition  in 
the  language."  And  let  Lady  Russell's  four  letters  to  Dr  Fitz- 
william,  inserted  in  the  first  volume  of  Mr  Montgomery's 
collection,  be  read  along  with  it.  Though  sent  anonymously, 
the  writer  could  not  be  hid.  An  intimacy  now  began  between 
Mr  Howe  and  that  noble  family,  which  was  honourable  and  ad- 
vantageous to  both.  May  each  member  of  the  house  of  Russell 
possess  the  piety  of  its  ancestors. 

Several  of  the  bishops  and  magistrates  urged  on  the  persecu- 
tion of  the  Dissenters  to  the  last  extremity.  In  the  county  of 
Devon,  a  reward  of  "  forty  shillings"  wg^  offered  to  any  one  who 
should  discover  a  nonconformist  minister.  Under  date  of  Janu- 
ary 14,  1684,  the  Justices  of  the  Peace  of  the  county  of  Bedford, 
issued  an  order  for  putting  iu  execution  the  laws  against  Dis- 

0 


XXXiv  LIFE  OF  JOHN  HOWE,  A.M. 

senters,  and  Dr  Barlow,  bishop  of  the  diocese,  (Lincoln,)  pub- 
lished a  circulai*  to  his  clergy  to  the  same  effect.  This  produced 
an  expostulatory  letter  from  Howe  to  that  prelate,  before  which 
the  most  inveterate  bigoti'y  and  enmity  must  have  quailed. 

During  these  years  of  severe  trial  from  without,  Howe  pub- 
lished various  admirable  pieces.  Among  them  was,  in  1681, 
his  "  Discourse  on  Thoughtfulness  for  the  Morrow,"  dedicated 
"  to  the  Right  Honourable  Ann,  Lady  Wharton."  From  the 
style  in  which  he  addresses  her,  it  is  manifest  she  was  a  lady  of 
sterling  Christian  excellence  ;  nor,  happily  for  his  family  and 
the  church,  was  Lord  Wharton  inferior  in  piety  to  his  lady.  In 
1682,  came  out  "  Self-dedication,  discoursed  in  the  Anniversary 
Thanksgiving  of  a  Person  of  Honour  for  a  Great  Dehverance." 
The  «  Pei-son"  was  "  The  Right  Honourable  John,  Earl  of  Kil- 
dare.  Baron  of  Ophalia,  First  of  his  Order  in  the  Kingdom  of 
Ireland,"  an  ancestor  of  the  present  Duke  of  Leinster.  The 
"great  deliverance,"  was  the  earl's  preservation  when  in  imminent 
danger  "  by  a  fall  from  a  hoi-se,  December  5,  1674."  The  dis- 
course was  published,  as  well  as  preached,  at  the  earl's  desire. 
The  "  anniversary  thanksgiving"  shows  a  devout  acknowledg- 
ment of  Providence  worthy  of  imitation.  In  1 683  came  from 
the  pulpit  and  the  press,  Howe's  "  Sermon  concerning  Union 
among  Protestants."  This  sermon  was  delivered  at  what  was 
called  the  "*  Morning  Exercise" — a  stated  lecture  in  which  some . 
point  of  doctrinal,  practical,  or  casuistic  theology  was  formally 
discussed  by  one  of  the  principal  dissenting  ministers  of  the 
metropolis.  Their  discourses  were  published  in  six  volumes,  the 
fifth  of  which,  consisting  of  lectures  on  the  Roman  Catholic 
controversy,  contains,  allowing  for  a  few  idiosyncrasies,  as  great 
a  mass  of  varied  argument,  learning,  and  Gospel  truth,  as  ever 
was  brought  together  on  the  subject  in  the  same  compass  of  press- 
work  ; — it  presents,  most  advantageously,  the  strength  of  the 
nonconformist  ministry  arranged  against  an  "  abomination  that 
maketh  desolate,"  Howe's  sermon  on  "  Union"  is  in  the  third 
volume  of  the  series.  It  has  been  well  chosen  for  repubUeation 
in  the  following  pages.  Nothing,  from  Howe  or  any  other  man, 
could  have  been  selected,  more  excellent,  or  more  opportune  for 
the  movement  so  happily  begun  towards  openly  recognising  the 
union  already — and  always — existing  among  real  Christians.  We 
have  seen,  that  early  in  life  Howe  had  embraced  the  principle, 
that  piety — the  regenerating  work  of  the  Spirit  in  the  heart — is 
the  true  basis  of  religious  fellowship.  From  this  principle  he 
never  swerved.     The  ground  and  bond  of  union  in  the  Church 


LIFE  OF  JOHN   HOWE,  A.M.  XXXV 

below  and  in  the  Church  above,  is  the  same — faith  in  Christ, 
shown  by  submission  to  him — in  other  words,  a  manifestly  sincere 
reception  of  Immanuel  as  Prophet,  Priest,  and  King.  The 
visible  union  contended  for  by  Howe,  and  to  be  sought  by  us,  is 
a  union  without  compromise  of  diiTering  opinions  among  its 
members — a  union  in  which  full  scope  is  to  be  given  for  "  exhort- 
ing one  another,"  though  not  for  judging  one  another — for 
"  speaking  the  truth,"  wide  as  our  convictions  may  extend,  with 
no  other  restriction  than  that  it  be  done  "  in  love."  In  1684, 
was  pubhshed  the  treatise  which  stands  the  first  in  this  volume 
— "  The  Redeemer's  Tears  wept  over  Lost  Souls."  It  is  a 
treatise  which  tells  the  mental  and  moral  character  of  Howe  as 
a  minister,  as  much  as  anything  he  ever  wrote.  The  commence- 
ment is  in  the  highest  style  of  graphic  description.  The  pathos 
in  the  pictures  afterwards  drawn,  opens  the  fountains  of  grief  in 
the  reader's  heart,  and  he  mingles  his  own  tears  with  the  Re- 
deemer's, over  the  lost  Jerusalem  souls.  The  succeeding  ex- 
planations, admonitions,  and  expostulations,  counsels,  encourage- 
ments, are  all  so  nicely  put,  and  yet  breathe  such  a  majesty 
and  earnestness  of  compassionate  anxiety  to  win  and  save  men, 
by  bowing  down  their  spirits  under  the  influence  of  truth  mani- 
fested to  the  conscience,  that,  after  reading  it,  one  concludes 
that  mind  can  do  no  more  with  fellow  minds,  in  dekling  for  their 
conversion.  Let  every  reader  go  through  it  with  prayer  about 
the  case  of  his  own  soul. 

In  the  year  1685,  31  r  Howe  somewhat  suddenly  received  and  ac- 
cepted an  invitation  from  Philip  Lord  Wharton,  before  named,  to 
accompany  him  in  atom*  on  the  Continent.  From  an  affecting  letter 
which  he  addressed  to  his  congregation  after  he  had  left  England, 
it  appears  that  he  had  no  opportunity  of  giving  formal  notice  to 
his  people  of  his  leaving  them.  It  appears,  also,  that  persecution 
was  then  carried  to  such  an  extent  in  tlie  metropolis,  that  it  was 
hazardous  for  him  to  walk  the  streets,  and  that  his  health  was 
seriously  impaired  by  confinement  to  his  house.  The  letter  is 
inscribed,  "  To  such  in  and  about  London,  among  whom  I  have 
laboured  in  the  Work  of  the  Gospel.  My  most  dearly  beloved 
in  our  blessed  Lord  and  Saviour  Jesus  Christ,  grace,  mercy,  and 
peace,  be  through  him  multiplied  unto  you."  It  lays  open  the 
pastor's  heart.  It  is  hardly  possible  to  imagine  anything  more 
kind,  wise,  or  appropriate.  The  limits  within  which  this  account 
must  be  confined,  prevent  the  insertion  of  more  than  two  ex- 
tracts, very  brief,  but  inimitably  characteristic.  After  exhorting 
his  people  to  trust  Providence  under  their  trials,  he  cautions 
them  against  inntation  towards  their  persecutors,  and  writes — 


XXXVl  LIFE  OF  JOHN  HOWE,  A.M. 

"  Oh  !  the  gentleness,  kindness,  tenderness,  and  compassion- 
ateness,  of  the  evangelical,  truly   (Christian   spirit,   as  it   most 
eminently  appeared  in  our  Lord  Jesus  Christ  himself !     And  we 
are  told,  '  If  any  man  have  not  the  spirit  of  Christ,  he  is  none  of 
his.'     And  how  easy  and  pleasant  is  it  to  one's  own  self,  to  be 
void  of  all  wrathfulness  and  vindictive  designs  towards  any  other 
man  !     For  my  own  part,  I  should  not  have  that  peace  and  con- 
solation in  a  suffering  condition,  (as  my  being  so  many  years 
under  restraint  from  that  pleasant  work  of  pleading  with  sinners 
that  they  might  be  saved,  is  the  greatest  suffering  I  was  liable  to 
in  this  world,)  as  through  the  goodness  of  God  I  have  found,  and 
do  find,  were  I  not  conscious  to  myself  of  no  other  than  kind  and 
benign  thoughts  towards  them  I  have  suffered  by,  and  that  my 
heart  tells  me  I  desire  not  the  least  to  hurt  them  that  would  do 
me  the  greatest."     The  parenthesis  in  this  extract  will  remind 
the  reader  of  what  we  have  called  a  "  golden  sentence"  in  one  of 
Howe's  letters  to  Baxter.     To  prevent  his  people  fi'om   being 
"  sunk  in  dejection,"  he  says,  among  other  things,  "  As  the  bit- 
terness of  Christians   one   towards   another   chased   away   his 
Spirit,  his  Spirit  shall  vanquish  and  drive  away   all  that  bitter- 
ness, and  consume  our  other  dross.     And,  as  the  apostacy  long 
ago  foretold,  and  of  so  long  continuance  in  the  Christian  Church, 
hath  been  begun  and  continued  by  constant  wars  against  the 
Spirit  of  Christ ;  the  restitution  and  recovery  of  the  Church,  and 
the  I'eduction  of  Christianity  to  its  ancient  self,  and  primitive 
state,  will  be  by  the  victory  of  the  Spirit  of  Christ  over  that  so 
contrary  spirit.     Then  shall  all  the  enmity,  pride,  wrathfulness, 
and  cruelty,  which  have  rent  the  Church  of  Christ,  and  made  it  so 
little  itself,  be  melted  down  ;  and  with  all  their  great  impurities 
besides,  earthliness,   carnality,  love  of  this  present  world,  and 
prevalence  of  sensual  lusts,  be  purged  more  generally  away  ;  and 
his  repairing  work  be  done  in  a  way  grievous  to  none,  ichereby  those 
that  are  most  absolutely  conquered  will  be  most  highly  pleased :  not  by 
might  or  by  power,  but  by  the  Spirit  of  the  Lord."     The  italics 
are  not  Howe's  ;  they  have  been  introduced  to  mark  his  thought. 
Mr  Howe  spent  about  twelve  months  with  Lord  Wharton,  vi- 
siting the  principal  cities  of  Europe.     No  change  for  the  better 
having  occurred  by  that  time  in  England,  he  took  a  house  in 
Utrecht,  affording  accommodation  to  distinguished  persons  who 
came  to  that  city.     With  other  exiles  he  preached  at  the  English 
church  there,  and  he  superintended  the  studies  of  some  young 
men  who  were  at  the  University  preparing  for  the  ministry.    He 
became  acquainted  with  the  leading  scholars  on  the  Continent. 
Mr  (afterwards  Bishop)  Burnet  frequently  preached  and  com- 


LIFE  OF  JOHN  HOWE,  A.M.  XXXVU 

muned  with  his  nonconfo»nist  brethren  there.  Mr  Howe  had 
several  interviews  with  the  Prince  of  Orange,  afterwards  Wil- 
liam the  Third  of  England,  who  "  discoursed  with  him  with  great 
freedom,  and  ever  afterwards  entertained  a  great  respect  for 
him."  In  1687,  James  II.  published  a  "  declaration  for  liberty 
of  conscience."  On  this  Howe  agreed  to  return  to  his  charge  in 
London.  When  calling  to  take  leave  of  the  Prince,  his  Royal 
Highness  counselled  him  and  the  other  Dissenters  to  great  cau- 
tion, how  they  appeared  to  concur  in  the  measures  of  the  English 
court.  King  James,  in  conversation  with  Mr  Howe,  wished  him  to 
countenance  "  addresses"  to  him  from  the  Dissenters  ;  but  Mr 
Howe  respectfully  excused  himself,  as  not  thinking  it  right  for  a 
minister  of  the  Gospel  to  meddle  in  State  atfairs.  The  most  pain- 
ful reply  which  James  received  was  from  the  Duke  of  Bedford, 
whom,  in  his  extremity,  he  summoned  to  his  council.  "  My 
Lord,"  said  James,  "  you  are  a  good  man,  and  have  a  great  influ- 
ence ;  you  can  do  much  for  me  at  this  time."  The  Duke  an- 
swered, "  I  am  an  old  man,  and  can  do  but  little  ;"  then  added 
with  a  deep  sigh,  "  I  had  once  a  son,  that  could  now  have  been 
very  serviceable  to  your  Majesty" — alluding  to  the  Lord  Russell 
who  had  been  sacrificed  to  the  vengeance  of  James,  then  Duke 
of  York.  The  King,  we  are  told,  was  sti'uck  dumb  by  this  an- 
swer, so  that  he  could  make  no  reply. 

Upon  the  "glorious  Revolution"  in  1688,  Mr  Howe  headed 
the  Dissenting  ministers  when  they  brought  up  their  address  to 
the  Throne,  and  *'  made  a  handsome  speech  on  the  occasion." 
An  attempt  was  soon  made  to  induce  the  new  Government  to 
adopt  the  old  course  towai'ds  the  Dissenters,  although  they  had 
contributed  greatly  towards  accomplishing  the  change  in  which 
all  lovers  of  their  country  had  reason  to  rejoice.  This  led  hira 
to  publish  "  The  Case  of  the  Protestant  Dissenters  Represented 
and  Argued."  There  is  in  this  piece  a  tone  of  calm  independ- 
ence and  determination,  answering  to  the  strength  of  the  cause 
and  to  the  manliness  of  the  writer.  His  appeals  are  not  only  to 
Christians,  but  to  Englishmen,  as  citizens.  He  claims  civil  rights 
for  the  Dissenters,  and  sustains  his  plea  by  referring  to  their  past 
conduct  in  standing  by  the  true  interests  of  their  country.  His 
allusion  to  the  sufferings  of  the  Dissenters,  and  to  the  awful  pro- 
fanation by  "  the  exclusive  sacramental  test,  brought  down  as 
low  as  to  the  keeper  of  an  ale-house,"  are  overwhelming.  The 
opponents  of  the  Dissenters  failed  for  that  time.  On  May  24th, 
1689,  the  "  Act  of  Toleration"  received  the  royal  assent.  Howe 
then  published  his  "  Humble  Requests  both  to  Conformists  and 


XXXVUl  LIFE  OF  JOHN  HOWE,  A.M. 

Dissenters,  touching  their  temper  and  behaviour  towards  each 
other  upon  the  lately  passed  Indulgence" — a  document  well 
adapted  to  the  occasion,  but  one  for  which  the  minds  of  the  par- 
ties were  not  yet  ready. 

It  is  believed  that  Mr  Howe  had  much  to  do  in  preparing  what 
were  called  the  "  Heads  of  Argument" — a  code  of  rules  on  which, 
in  1691,  it  was  attempted  to  establish  a  union  between  the 
"  Presbyterians"  and  "  Congregationalists,"  the  distinction  of  one 
from  the  other  consisting  already  more  in  name  than  in  fact. 
But  differences  soon  arose  which  nullified  what  had  been  done. 
Some  of  the  Independents  were  zealous  "  Calvinists,"  according 
to  the  then  received  meaning  of  the  name.  Some  of  the  other 
class  inclined  to  what  was  then  considered  the  "  Arminian"  view  ; 
and  among  them  was  Richard  Baxter.  He,  and  five  other  minis- 
ters, including  worthy  men  of  both  parties,  united  in  a  weekly 
lecture.  The  publication  of  a  Dr  Crisp's  works,  witii  a  certifi- 
cate of  their  "genuineness,"  signed  by  Mr  Howe  and  others, 
stirred  Baxter  and  those  who  agreed  with  him  in  doctrine.  One 
of  the  lecturers,  Mr  Williams,  (afterwards  Dr,  and  the  founder 
of  Red  Cross  Street  Library,)  published  his  "  Gospel  Truth  Vin- 
dicated," to  which  strong  exceptions  were  taken  by  some  who 
were  engaged  in  the  same  lecture.  A  separation  ensued,  pre- 
ceded and  followed  by  unbecoming  heats  on  both  sides.  These 
doctrinal  disputes  led  to  the  preaching  and  publication,  by  Mr 
Howe,  of  his  two  discourses  on  "the  Carnality  of  Religious  Conten- 
tion." Both  parties  in  the  controversy  held  the  substantial  of  the 
"faith,"  and  both  were, perhaps, more  or  less  iiltra  in  some  of  their 
opinions.  Howe's  aim  was  to  allay  animosities,  and  bring  them 
to  love  and  live  as  brethren.  The  reader,  on  perusing  these  dis- 
courses, given  in  this  volume  as  a  suitable,  if  not  necessary,  ac- 
companiment to  the  sermon  on  "  Union  among  Protestants,"  will 
value  them  as  they  deserve.  The  second,  in  a  series  of  particu- 
lars, points  out  the  forms  under  which  "  carnality"  may  show 
itself  in  contentions  about  religion,  in  the  advocates  of  truth  as 
well  as  in  the  followers  of  false  doctrine.  In  how  many  instances 
have  champions  of  "orthodoxy"  breathed  a  spirit  in  their  state- 
ments, which,  whatever  evidence  of  truth  their  reasonings  have 
pressed  upon  the  head,  could  not  fail  to  excite  and  foment  the 
worst  workings  of  depravity  in  the  heart.  It  is  not  enough 
that  a  man  is  conscious  of  defending  truth.  He  must  watch  his 
temper,  lest  his  animus  counterworks  his  arguments,  and  his  well- 
intended  efforts  do  irreparable  mischief  to  himself  and  his  neigh- 
bours, and  to  the  holy  and  heavenly  cause  he  designs  to  serve. 


LIFE  OF  JOHN  HOWE,  A.M.  XXXIX 

We  are  to  "  contend  earnestly  for  the  faith  which  was  once  de- 
livered to  the  saints  ;"  and  we  must  "  declare"  to  the  church  and 
to  the  world,  "  the  whole  counsel  of  God,"  keeping  back  "  no- 
thing that  is  profitable."  Yet  this  may  be  done,  and  we  are 
bound  to  do  it,  in  a  manner  consistent  with  another  equally  ex- 
press apostolic  rule — '*  the  servant  of  the  Lord  must  not  strive, 
but  be  gentle  unto  all  men  ;  in  meekness  instructing  those  that 
oppose  themselves,  if  God  peradveuture  will  give  them  repent- 
ance to  the  acknowledging  of  the  ti*uth."  These  sermons  were 
delivered  in  1693.  The  "  Preface"  to  them  is  not  less  excellent 
than  the  discourses  themselves.  In  several  parts  of  it  Howe  as- 
serts his  views  of  Christian  communion.  He  represents  "  exclud- 
ing those  whom  Christ  would  admit,  and  admitting  those  whom 
Christ  would  exclude,"  as  "  in  itself  a  real  sin."  He  describes 
Christians  as  "  a  sort  of  men  tending  to  God  and  blessedness 
under  the  conduct  of  Christ,  to  whom  they  have  by  covenant  de- 
voted themselves,  and  to  God  in  him."  "  The  Lord's  table,"  he 
tells  us,  "  certainly  ought  to  be  free  to  his  guests,  and  appropri- 
ate to  them.  And  who  should  dare  to  invite  others,  or  forbid 
these  ?"  Let  these  principles  be  carried  out  ;  let  Churches  re- 
cognize "  Christian  communion"  as  "  being  of  Chi'istians  as 
such  ;"  let  their  fellowship  be  "  made  up  of  persons  that  with 
judgment,  and  in  practice,  own  the  very  substance  of  the  Christ- 
ian religion."  Then  we  shall  soon  see  "  every  pot  in  Jerusalem 
holiness  unto  the  Lord,"  "  and  there  shall  be  no  more  the  Ca- 
naanite  in  the  house  of  the  Lord  of  hosts."  Churches  will  be 
brotherhoods  of  saints,  all  prepared  to  blend  as  parts  of  "  the 
whole  family  in  heaven  and  earth."  But  till  that  principle  be 
recognized,  fellowship  among  all  Churches^  as  such,  there  c.mnot 
be  ;  we  must  be  content  with  fellowship  among  those  Churches, 
as  stick,  who  do  acknowledge  it.  Beyond  that  line  we  must  take 
the  fellowship  of  individuals,  making  that,  however,  wide  as  the 
fellowship  of  "  the  saved." 

In  the  above  "  Preface,"  speaking  of  his  having,  in  publishing 
the  discourses,  "  complied  with  a  sort  of  necessity,"  he  says,  "my 
own  memorials  and  preparations  were,  indeed,  imperfect  enough, 
as  it  cannot  but  be  in  the  case  of  one,  so  often  in  the  week  en- 
gaged in  such  work."  What  the  sermons  were  which  he  preach- 
ed "  so  often  in  the  week"  from  "  memorials  and  preparations" 
"  imperfect  enough,"  we  have  other  and  more  ample  means  of 
judging.  Between  the  years  1690  and  1694,  were  delivered  the 
several  courses  of  sermons  which  form  the  latter  part  of  the  sixth, 
and  the  whole  of  the  seventh  and  eighth  volumes,  in  the  octavo 


Xl  LIFE  OF  JOHN  HOWE,  A.M. 

edition  of  his  works,  edited  some  years  ago,  by  the  Rev.  John 
Hunt,  now  of  Brixton.  To  that  gentleman  ministers  and  othei-s 
are  under  great  obligations,  for  placing  within  their  reach  so  large 
a  store  of  precious  materials.  In  1 694,  were  also  preached  the 
sermons  on  "  Famil}^  Religion  and  Worship." 

The  years  1694  and  1695  produced  Howe's  pieces  on  the  Tri- 
nity. The  first  and  principal  is  entitled  "  A  Calm  and  Solemn 
Inquiry  concerning  the  possibility  of  a  Trinity  in  the  Godhead." 
It  contains  a  summary  of  the  evidence  from  Scripture  in  proof  of 
a  Trinity,  but  the  object  and  scope  of  it  are  precisely  what  the 
title  expresses — the  "  possibility"  of  a  Trinity.  The  "  inquiry" 
is,  indeed,  "  calm  and  sober" — a  model  of  writing  on  such  a  sub- 
ject. The  concluding  sentences  of  the  "  Postscript"  will  serve  as 
a  specimen.  They  regard  the  "  simplicity"  of  the  Divine  nature, 
which  some  affirm  excludes  a  Trinity.  After  explaining  what 
simplicity  may,  and  what  may  not,  be  believed  as  essential  to 
God,  the  writer  proceeds — "I  judge  human  (and  even  all  created) 
minds,  very  incompetent  judges  of  the  divine  simplicity.  We 
know  not  what  the  divine  nature  may  include  consistently  with 
its  own  perfection,  nor  what  it  must,  as  necessary  thereto.  Our 
eye  is  no  judge  of  corporeal  simplicity.  In  darkness  it  discerns 
nothing  but  simplicity,  without  distinction  of  things  :  in  more 
dusky  light  the  whole  horizon  appears  most  simple,  and  every 
where  like  itself  :  in  brighter  light,  we  perceive  great  varieties, 
and  much  greater  if  a  microscope  assist  our  eye.  But  of  all  the 
aerial  people  that  replenish  the  region  (except  rare  appearances 
to  very  few,)  we  see  none.  Here  we  want  not  objects,  but  a 
finer  eye.  It  is  much  at  this  rate  with  our  minds,  in  beholding 
the  spii-itual  sphere  of  beings  ;  most  of  all  the  Uncreated,  which 
is  remotest,  and  furthest  above,  out  of  our  sight.  We  behold 
simplicity  !  and  what  do  we  make  of  that  ?  vast  undistinguished 
vacuity  !  sad,  immense  solitude  !  only  this  at  first  view.  If  we 
draw  nearer,  and  fix  our  eye,  we  think  we  apprehend  somewhat, 
but  dubiously  hallucinate,  as  the  half-cured  blind  man  did,  when 
he  tliought  he  saw  men  like  trees.  But  if  a  voice  which  we  ac- 
knowledge to  be  divine,  speak  to  us  out  of  the  profound  abyss, 
and  tell  us  of  grateful  varieties  and  distinctions  in  it ;  good  God  ! 
shall  we  not  believe  it  ?  Or,  shall  we  say  we  cleai'ly  see  that  is 
not,  which  only  zee  do  not  see  ?  This  seems  like  somewhat  worse 
than  blindness." 

This  extract  proves  that  at  "  sixty-five"  the  author's  faculty 
of  acute  and  dignified  argument  was  in  no  degree  impaired. 
Neither  was  there  the  semblance  of  failure  in  his  pulpit  minis- 


LIFE  OF  JOHN  HOWE,  A.M.  xH 

trations.  The  celebrated  antiquary,  Ralph  Thoresby,  visited 
London  in  1 695,  and  made  this  entry  in  his  diary — "  May  J  9, 
Die  Doni.  Heard  the  famous  Mr  Howe,  both  morning  and  after- 
noon, who  preached  incomparably." 

When  nearly  "  sixty-eight"  his  large  heart  retained  in  full 
freshness  those  generous  sympathies  which  are  the  soul  of  friend- 
ship. Under  date  of  "  March  18,  1698,"  he  thus  wrote  to  the 
Rev.  Mr  Spilsbury  of  Bromsgrove.  "  May  I  once  more  hope 
to  salute  my  dear  brother  in  this  world  ?  Whether  I  shall  or 
not,  I  must  leave  to  Him  to  whom  greater,  and  all  things  must 
be  left.  Thou  mayest  have  taken  thy  flight  before  this  reaches 
thee,  but  the  soul  and  spirit  from  whence  it  comes  may  in  due 
time  ;  through  the  infinite  riches  of  freest  grace,  and  the  atoning 
blood  of  that  sacrifice  which  once  for  all  was  offered  up.  '  We 
come  to  the  general  assembly  and  to  the  spirits  of  just  men  made 
perfect,'  but  as  we  come  to  *  Jesus,  the  Mediator  of  the  New  Tes- 
tament, and  to  the  blood  of  sprinkling.'  '  By  his  own  blood  he 
is  entered  into  the  holy  of  holies,  as  the  forerunner,  and  for  us.' 
Upon  such  terms  may  sinful  unprofitable  servants  hope  to  enter, 
and  be  received  under  the  notion  of  faithful,  and  as  those  that  are 
graciously  counted  such,  into  the  joy  of  their  Lord.  Thou  art 
ready  to  enter,  and  wilt  shortly  be  adoring  before  the  throne  : 
oh,  with  what  complacency  !  receiving  the  end  of  thy  faith,  hav- 
ing fought  the  good  fight  of  it  !  And  must  thy  poor  brethren 
left  behind,  sigh  and  groan  still  ?  amidst  their  drowsy  hearers, 
and  too  drowsy  fruitless  labours  ?  But  I  envy  thee  not ;  and 
those  that  are  dearest  and  nearest  to  thee  owe  thee  so  much  as  to 
rejoice  in  thy  joy,  while  they  cannot  as  yet  in  their  own.  Thou 
art  upon  my  heart,  if  God  saw  it  good,  to  live  and  die  with  thee. 
This  day  se'nnight  thy  worthy  brother  B.  and  my  brother  F. 
dined  with  me,  when  thou  wast  most  affectionately  remembered  ; 
but  art  no  day  forgotten,  by  thy  sincere  lover,  and  of  all  thine, 
hoping  and  aiming  (though  faintly)  to  be  thy  follower,  J.  Howe. 
If  there  be  joy  in  heaven  for  a  converted  sinner,  shall  there  not 
for  a  glorified  saint  !  and  the  leader  and  teacher  of  many  such  ! 
some  that  are  in  glory,  and  others  that  shall  shortly  be  !  O  the 
triumph  at  thy  abmidant  entrance  !"  That  "  abundant  entrance" 
was  granted  in  about  three  months  afterwards. 

Mr  Howe's  seventieth  year  (1699)  produced  his  "  Redeemer's 
Dominion  over  the  Invisible  World."  The  sublime  subject  ac- 
corded with  his  taste.  It  was  also  in  keeping  with  his  circum- 
stiinces  ;  for  the  friends  of  his  youth  and  companions  of  his  toils 
and  sufferings,  Bates  and  Mead,  and  Baxter  and  Adams,  and 


Xlii  LIFE  OF  JOHN  HOWE,  A.M. 

others — were  fast  disappearing  from  around  him  and  entering 
that  world  ;  and  he  was  himself  approaching  upon  its  confines. 
But  the  immediate  occasion  of  the  discourse  was  the  death  of  a 
most  lovely  and  promising  youth,  the  eldest  son  of  Sir  Charles 
and  Lady  Houghton.  The  dedication  of  it  has  been  already 
quoted.  Of  the  admirable  piece  itself,  Professor  Rogers  says 
truly,  "as  it  was  one  of  the  last,  so  it  is  one  of  the  richest  and  ma- 
turest  fruits  of  our  author's  genius."  As  if  to  leave  behind  him 
another  and  condensed  testimony  on  themes  that  are  the  instru- 
ments of  awakening  and  salvation  to  the  race,  in  1701  he  gave 
forth  his  "  Discourses  on  Man's  Enmity  against  God  and  Recon- 
ciliation to  Him  ;"  these  are  introduced  last  in  the  present  vo- 
lume. As  if  to  clear  off  arrears  before  he  bade  us  adieu,  in  1702 
he  published  the  "  Second  Part"  of  his  "  Living  Temple,"  refer- 
ring to  his  sermons  on  "  Self -dedication,"  as  appropriately  com- 
pleting what  he  had  contemplated  in  preparing  the  foi*mer  work. 
To  the  last,  however,  the  press  wanted  not  employment  from  his 
pen.  Late  in  1 702,  appeared  his  funeral-sermon  for  the  Rev. 
Peter  Vink,  who  died  at  Hackney  in  September.  It  is  founded 
on  Acts  v.  20,  and  begins,  "  The  present  speaker  in  this  text  is 
an  angel  of  God  ;  one  of  those  blessed  spirits  from  among  the 
principalities  and  powers  in  heavenly  places,  who  greatly  delight 
(as  you  have  lately  heard,  and  I  hope  are,  God  willing,  farther 
to  hear)  to  be  concerned  about  the  affairs  of  God's  Church  on 
earth."  A  note  at  foot  of  the  page  says,  "  Having  a  discourse  in 
hand  about  this  time,  on  Ephesians  iii.  10.  To  the  intent  that 
now  unto  the  principalities,"  &c.  Can  this  "  discourse,"  or  any 
memorials  of  it,  be  possibly  found  ?  What  a  subject  for  Hotce  ! 
His  sermon  on  "•  Deliverance  from  the  Power  of  Darkness,"  was 
preached  November  5,  1703,  Mr  Howe  being  then  in  his  sere«^^- 
fourth  year. 

At  length,  in  the  spring  of  1705,  came  out  his  last  publication, 
a  treatise  on  "  Patience  in  Expectation  of  Future  Blessedness." 
He  had  preached  from  the  text,  Hebrews  x.  36,  some  time  be- 
fore, on  the  death  of  Dr  Henry  Sampson,  who  had  been  a  mem- 
ber of  his  church  for  thirty  years.  In  an  Appendix,  giving  "  some 
memorial"  of  this  friend,  he  mentions,  "■  my  own  long  languisb- 
ings,"  and  "  God  affording  me,  at  length,  some  respiration  from 
the  extremity  of  those  painful  distempers  that  had  long  afflicted 
me."  The  "  respiration"  was  very  temporary.  The  "  spirit" 
retained  all  its  vitality  and  strength  unimpaired  ;  it  was  <"  fat 
and  flourishing."  But  the  "  flesh"  had  been  long  labouring  un- 
der infirmity  ;  as  the. reader  has  observed,  it  had  been  more  than 


LIFE  OF  JOHN  HOWE,  A.M.  xliii 

once  tottering  ;  and  now  it  rapidly  gave  way.  "  The  earthly 
house  of  this  tabernacle,"  was  to  be  "  dissolved,"  and  exchanged 
for  a  building  of  God,  a  house  not  made  with  hands,  eternal  in 
the  heavens."  But  before  we  go  to  see  him  die,  we  will  retrace 
our  steps  a  little,  to  notice  an  instance  or  two  of  the  foretastes 
that  had  been  granted  him  of  the  joy  on  which  he  was  about 
to  enter. 

Rarely  has  there  existed  such  a  combination  of  great  devo- 
tional susceptibility  with  great  intellectual  power,  as  in  the  case 
of  JMr  Howe.  This  may  be  gathered  from  his  writings,  which 
abound  with  bursts  of  hallowed  fervour.  And  other  evidence  is 
at  hand.  On  the  fly-leaf  of  his  study  Bible  were  found,  after  his 
death,  some  memoranda  in  Latin,  which  have  been  thus  trans- 
lated : — "  Dec.  26,  '89.  After  that  I  had  long  seriously  and  re- 
peatedly thought  with  myself,  that  besides  a  full  and  undoubted 
assent  to  the  objects  of  faith,  a  vivifying  savoury  taste  and 
relish  of  them  was  also  necessary,  that  with  st;  onger  force  and 
more  powerful  energy,  they  might  penetrate  into  the  most  in- 
ward centre  of  my  heart,  and  there  being  most  deeply  fixed  and 
rooted,  govern  my  Hfe  ;  and  that  there  could  be  no  other  sure 
gi'ound  whereon  to  conclude  and  pass  a  sound  judgment  on  my 
good  state  Godward  ;  and  after  I  had  in  my  course  of  preaching 
been  largely  insisting  on  2  Cor.  i.  12;  this  very  morning  I  awoke 
out  of  a  most  ravishing  and  delightful  dream,  that  a  wonderful 
and  copious  stream  of  celestial  rays,  from  the  lofty  throne  of  the 
divine  majesty,  seemed  to  dart  into  my  expanded  breast.  1  have 
often  since,  with  great  complacency,  reflected  on  that  very  signal 
pledge  of  special  divine  favour  vouchsafed  to  me  on  that  memo- 
rable day,  and  have  with  repeated  fresh  pleasure  tasted  the  de- 
lights thereof.  But  what  on  Oct.  22,  1704,  of  the  same  kind  I 
sensibly  felt,  through  the  admirable  bounty  of  my  God  and  the 
most  pleasant  comforting  influence  of  the  Holy  Spirit,  far  sur- 
passed the  most  expressive  words  my  thoughts  can  suggest.  I 
then  experienced  an  inexpressibly  pleasant  melting  of  heart;  tears 
gu.shing  out  of  mine  eyes,  for  joy  that  God  should  shed  abroad 
his  love  abundantly  through  the  hearts  of  men,  and  that  for  thi.s 
very  purpose  my  own  should  be  so  signally  possessed  of  and  by 
his  blessed  Spirit,  Rom.  v.  5."  In  addition  to  these  private  me- 
moranda of  matters  which  were  at  the  time  secret  within  his  own 
breast,  it  was  observed  that  in  his  la.st  illness,  and  wln-n  he  had 
been  declining  for  some  time,  he  was  once  in  a  "  most  affecting, 
melting,  heavenly  frame,"  when  administering  the  Lord's  Sup- 
per, and  was  carried  out  into  "  such  a  ravishing  and  transport- 


Xliv  LIFE  OF  JOHN  HOWE,  A.M. 

ing  celebration  of  the  love  of  Christ,  that  both  he  himself  and 
the  communicants  were  apprehensive  he  would  have  expired  in 
that  very  service." 

Having  these  facts  before  us,  in  addition  to  what  we  had  pre- 
viously learned  respecting  Mr  Howe,  we  are  prepared  for  what 
his  biographer,  Dr  C^lamy,  further  states  of  him — that  "  he 
discovered  no  fear  of  dying,  but  even  when  his  end  drew  near, 
was  very  serene  and  calm," — that  "he  seemed  indeed  sometimes 
to  have  been  got  to  heaven,  even  before  he  had  laid  aside  that 
mortality  which  he  had  been  long  expecting  to  have  swallowed 
up  of  life," — and,  that  "  though  nature  was  considerably  spent 
in  him,  yet  was  there  somewhat  even  in  the  manner  of  his  dying 
that  was  remarkable  and  worthy  of  observation."  We  must 
not  lay  too  much  stress  upon  what  is  called  "  dying  experience." 
Had  Howe's  been  the  opposite  of  what  it  was,  our  assurance  of 
his  salvation — our  respect  for  his  Christian  excellence — our  ad- 
miration of  the  grace  of  God  in  the  moral  greatness  of  his  cha- 
racter, would  have  been  in  no  degree  diminished.  The  last 
hours  of  some  men,  eminent  in  piety  and  usefulness,  as  they 
were  in  talents  and  labours  through  life,  have  been  overcast 
with  gloom  that  prevented  bystanders  from  recognising  the  glo- 
ries of  their  departure.  But  the  orb  setting  behind  a  bank  of 
dense  black  clouds,  is  himself  far  beyond  their  reach.  They  af- 
fect not  his  brightness,  but  merely  our  view  of  it.  While  to  us. 
he  seems  to  sink  in  darkness  that  extinguishes  his  beams,  he  is 
really  rising  in  other  skies  gladdening  the  sight  of  other  observ- 
ers, and  clothed  in  splendours  as  if  the  Almighty  had  afresh,  or 
for  the  first  time,  robed  him  in  the  reflection  of  his  own  divine 
effulgence.  "  We  walk  by  faith,  not  by  sight ;"  and  when  a 
man's  life  has  testified  that  his  heart  is  right  with  Christy  we 
know  that  his  safetj/  for  glorification  is  in  Christ's  hands,  though 
his  enemies  be  in  malice  loading  him  with  anathemas,  or  he,  by 
morbid  influence  from  what  is  animal  on  what  is  mental,  be 
writing  volumes  of  bitter  things  against  himself,  at  the  crisis  of 
his  leaving  the  body.  Still,  a  cloudless  sunset  is  pleasant  to 
witness,  though  in  its  eff'ects  on  nature  quite  secondary  to  a 
cloudless  day.     And  such  a  sunset  was  John  Howe's. 

We  are  told  that,  during  his  last  sickness,  he  was  visited  by 
many  of  all  ranks,  and  that  he  conversed  very  pleasantly  with 
them.  Among  others  was  Richard  Cromwell,  who  was  now 
grown  old,  and  had  lived  many  years  in  retirement  from  the 
world  since  the  time  when  he  was  Protector  of  England's  Com- 
"Tionwealth,  and  Howe  was  his  domestic  chaplain.     The  inter- 


LIFE  OF  JOHN  HOWE,  A.M.  xlv 

view  was  deeply  affecting.  Both  parties  in  it  held  the  same 
faith,  cherished  the  same  hope,  and  were  inspired  with  the  same 
love.  "  There  was  a  great  deal  of  serious  discourse  between 
them.  Tears  were  shed  freely  on  both  sides,  and  the  parting 
was  very  solemn."  "  Many  elder  and  younger  ministers  also 
frequently  visited  him,  and  he  was  very  free  in  his  discourse 
with  them,  and  talked  like  one  of  another  world,  and  that  had 
raised  uncommon  hopes  of  that  blessedness  there  which  his  heart 
had  long  been  set  upon." 

One  morning,  finding  himself  much  better  than  could  have 
been  expected  after  the  severe  pain  he  had  endured  the  preced- 
ing evening,  he  became  quite  cheerful.  An  attendant  noticed 
it  ;  on  which  he  said,  that  "  he  was  for  feeling  that  he  was 
alire,  though  most  willing  to  die,  and  lay  the  clog  of  mortality 
aside."  He  once  told  INIrs  Howe  that  "  though  he  thought  he 
loved  her  as  well  as  it  was  fit  for  one  creature  to  love  another, 
yet  if  it  were  put  to  his  choice,  whether  to  die  that  moment,  or 
to  live  that  night,  and  the  living  that  night  would  secure  the 
continuance  of  his  life  for  seven  years  to  come,  he  would  choose 
to  die  that  moment."  Great  as  he  was  accounted  by  others,  he 
had  no  dependence  but  on  Christ ; — "  I  expect,"  said  he,  "  my 
salvation,  not  as  a  profitable  servant,  but  as  a  pardoned  sinner." 
Shortly  before  his  dissolution  a  change  took  place  which  raised 
the  hopes  of  his  friends.  Probably  it  was  during  this  partial  re- 
vival, that  he  laid  on  his  son  the  command  to  destroy  his  "  me- 
morials." The  change  was  of  brief  dui*ation.  On  Thursday, 
March  ■29th,  it  was  certain  that  his  end  was  near  ;  and  on  the 
following  Monday,  April  2,  1  705,  "  being  quite  worn  out,"  he 
expired. 

Thus  died  John  Howe  ! — thus,  with  a  composure  that  became 
his  sanctified,  majestic  soul,  confiding  in  "  the  First  and  the 
Last  and  the  Living  One,  who  has  the  keys  of  Hades  and  of 
Death,"  did  this  honoured  servant,  at  his  Master's  bidding,  lay 
down  his  earthly  charge,  and  rise  to  receive  the  "  Well-done," 
which  sovereign  mercy,  through  the  Cross  in  which  he  gloried, 
had  prepared  to  compensate  and  crown  for  ever  his  watchful, 
toilsome,  suffering,  faithful  stewardship  below. 

His  funeral-sermon  was  preached  the  following  Lord's-day  to 
his  bereaved  family  and  people,  by  his  colleague  in  the  ministry, 
the  Rev,  John  Spademan,  from  2  Tim.  iii.  14  ;  ''Continue  thou 
in  the  things  which  thou  hast  learned,  and  hast  been  assured  of, 
knowing  of  whom  thou  hast  learned  them."  From  an  expres- 
sion towards  the  commencement  of  the  discourse,  it  appears  that 


Xlvi  LIFE  OF  JOHN  HOWE,  A.M. 

the  meeting-house  was  hung  in  black,  and  that  a  large  number 
of  the  hearers  had  put  on  mourning,  in  token  of  respect  for  the 
deceased,  and  of  grief  at  his  removal. 


In  the  outset  of  his  "  Discourse  on  the  Redeemer's  Dominion 
over  the  Invisible  World,"  occasioned  by  the  death  of  young 
Houghton,  Mr  Howe  throws  out  a  gem  from  his  exuberant  store, 
as  he  often  did  almost  unconsciously,  and  in  a  way  not  likely  to 
be  observed.  He  says,  "  I  am  now  to  take  notice  to  you  of 
(what  most  would  call)  the  premature  or  untimely  death  of  a 
most  hopeful  young  gentleman,  the  heir  of  a  very  considerable 
family,  greatly  prepared  by  parts  and  pious  sentiments  ;  and 
fiu'ther  preparing  by  study  and  conversation,  to  be  useful  to  the 
age,  cut  off  in  his  prime,  when  the  mere  shewing  of  him  to  the 
world  had  begun  to  raise  an  expectation,  in  such  as  knew  him, 
of  somewhat  more  than  ordinary  hereafter  from  him."  In  a 
foot-note  he  appends  the  scrap — ^  Ostendunt  terris  hunc  tantum, 
fata  nee  ultra  esse  sinunt" — rendered  by  Mr  Hunt,  "  The  gods 
have  just  shewn  him  to  the  world,  and  permitted  him  to  be  seen 
no  more."  The  late  Rev.  Robert  Hall,  an  enthusiastic  admirer 
of  Howe,  introduces  the  same  allusion  in  his  beautiful  notice  of 
the  Rev.  Thomas  Spencer  of  Liverpool,  who  was  drowned  in  the 
!Mersey,  upwards  of  thirty  years  ago,  having  just  commenced  a 
ministry  of  astonishing  power.  The  notice  is  subjoined  to  a 
"  Discourse  on  the  Discouragements  and  Supports  of  the  Chris- 
tian Ministry."  By  Howe  the  gem  is  simply  let  fall  for  the 
reader  to  pick  up,  look  at,  and  make  his  own,  if  he  will.  By 
Mr  Hall,  attention  is  called  to  it,  and  it  is  most  gracefully  pre- 
sented in  a  rich  and  complete  setting.  "  The  unqualified  admi- 
ration he  excited  while  living,  and  the  deep  and  universal  con- 
cern expressed  at  his  death,  demonstrate  him  to  have  been  no 
ordinary  character  ;  but  one  of  those  rare  specimens  of  luiman 
nature,  which  the  Great  Author  of  it  produces  at  distant  inter- 
vals, and  exhibits  for  a  moment,  while  he  hastens  to  make  them 
up  among  his  jewels.  The  high  hopes  entertained  of  this  admir- 
able youth,  and  the  shock  approaching  to  consternation,  occa- 
sioned by  his  death,  will  probably  remind  the  classical  reader 
of  the  inimitable  lines  of  Virgil  on  Marcellus — 
"  O  nate,  ingentem  luctum  ne  quere  tuorum. 

Ostendent  terris  hunc  tantum  fata,  neque  ultra 

Esse  sinent." 
We  stay  not  to  remark  on  this  coincidence  as  indicating  the 


LIFE  OF  JOUN  UOWE,  A.M.  xlvii 

different  character  of  the  two  great  men.  Happily,  Howe  him- 
self was  not  merely  "  the  blissful  vision  of  a  day" — a  youth  that 
should  "just  be  shown  on  earth,  and  snatched  away."  This 
^  rare  specimen  of  human  nature" — far  transcending  tlie  son  of 
Octavia,  or  young  Houghton,  or  even  our  own  Spencer — was  not 
exhibited  *'  for  a  moment"  only.  Through  a  range  of  threescore 
und  fifteen  years,  Providence  was  "  shewing"  him  in  positions, 
aspects,  lights,  associations,  endlessly  varied  ;  as  if  to  give  oppoi'- 
tunity  for  his  being  thoroughly  examined — studied  in  detail ;  and 
the  results  preserved  to  interest  and  edify  posterity.  And  rarely 
has  a  character  appeared  more  worthy  of  being  made  a  *'  study." 
Like  a  production  on  which  a  master  of  the  pencil  or  the  chisel 
had  outdone  himself,  at  first  view  there  may  be  little  noticed  that 
is  peculiar  ;  but  by  degrees,  if  the  observer  have  capacity,  an 
awakening,  an  enlargement,  an  outgoing  occurs  within  him,  till 
at  length  his  soul  is  spread  forth  and  transfixed  in  admiration 
upon  the  object ;  so  will  it  be  found  in  looking  at  John  Howe. 
True,  he  was  of  a  depraved  race,  in  common  with  ourselves  ; 
nor  was  ever  one  more  ready  to  acknowledge  it  than  he.  But — 
to  take  a  hint  from  a  passage  of  sublime  thought,  which  few,  or 
no  one  but  himself,  of  ordinary  mortals,  could  have  penned — 
though  every  piece  of  humanity  be  a  ruin-fragment  of  a  sanc- 
tuary, John  Howe  was  not  a  common  block  of  stone,  that  told  not 
of  itself  to  what  it  once  belonged  ; — he  was  rather  a  noble 
column  yet  left  standing,  or  again  upreared,  with  its  graceful 
Doric  or  rich  Corinthian  capital,  enabling  us  to  judge  how 
glorious  the  edifice  must  have  been  before  it  was,  for  sin,  aban- 
doned to  desolation  by  its  God. 

While  the  inspired  statement  is  true  in  the  fact  which  it 
regards,  that  "  there  is  no  difference,  for  all  have  sinned  and 
come  short  of  the  glory  of  God,"  it  is  seen,  felt,  acknowledged, 
that  in  other  i-espects  there  are  differences  among  men,  previous 
to  that  made  by  forgiving  and  regenerating  grace.  There  are 
natural  varieties  of  constitution,  temperament,  disposition,  intel- 
lect, taste.  Some  men  are  naturally  vain,  rash,  feeble,  incon- 
stant, mean,  selfish,  crafty,  rough  ;  others  naturally  modest, 
prudent,  energetic,  dignified,  generous,  steady,  straightforward, 
bland.  These  opposite  quahties  are  found  variously  combined. 
The  differences  referred  to,  from  whatever  causes  they  arise,  do 
not  altogether  disappear,  even  under  the  power  of  tlie  Divine 
Spirit,  while  we  are  in  the  body.  Sufficient  allowance  is  often 
not  made  for  them  in  judging  of  the  reality  of  conversion  ;  nor, 
on  the  other  hand,  do  we  always  apply  with  becoming  care,  by 
seif-discipline  to  mortify  what   is  evil,   and  encourage  what  is 


Xlviii  LIFE  OF  JOHN  HOWE,  A.M. 

good,  in  our  constitutional  peculiarities.  It  is  questionable  whether 
due  attention  has  ordinarily  been  paid  to  them  in  admitting  can- 
didates for  the  ministry.  Greatness  of  "natural  character," 
under  certain  forms,  in  Saul  of  Tarsus,  no  doubt  had  much  to 
do  with  the  Apostle  Paul's  greatness  in  the  Gospel.  There  is  a 
nobility  to  be  derived  from  ancestry,  that  depends  not  on  titles 
or  estates,  and  which  is  incomparably  more  precious  than  both — 
a  nobility  which  peers  and  princes  may  be  wanting  in,  while 
peasantry,  and  even  slaves,  may  have  it — a  nobility  inherent 
rather  than  inherited.  And  in  this,  the  highest  nobility  apart 
from  grace — this  tvyima  of  Actsxvii.  11 — John  Howe  was  rich 
indeed. 

But  whatever  combinations  of  grandeur,  strength,  and  good- 
ness may  have  existed  in  Mr  Howe's  natural  character,  we  must 
not  ascribe  altogether  to  it  the  majestic  capacity  and  benignity 
which  his  portrait  exhibits  enthroned  in  an  unrivalled  covmte- 
nance.  The  full  and  advantageous  development  of  inherent  de- 
sirable properties  depends  much  on  the  range  given  for  their 
exercise,  and  on  the  influences  that  affect  them.  Mr  Howe  was 
not  so  remarkable  for  the  predominance  of  any  one  faculty,  as 
for  the  admirable  manifestation,  balancing  and  blending,  of  all 
the  constituents  of  a  great  man.  He  would  have  excelled  in  any 
sphere  that  gave  scope  for  thought.  But  when,  by  his  "  very 
early  and  growing  exemplary  piety,"  his  intellect  was  brought  to 
exercise  itself  on  the  sublime  doctrines  of  revelation — the 
grandest  range  for  human  or  angelic  powers — it  came  to  occupy 
a  sphere  that  afforded  room  for  putting  forth  all  his  might  of 
mind.  And  when,  by  the  same  "  very  early  and  growing  exem- 
plary piety,"  his  heart  became  constantly  wrought  on  by  those 
stupendous,  sacred,  and  quickening  verities,  as  the  spring,  and 
food,  and  mould,  of  its  dispositions  arid  activities,  his  soul  acquired 
a  vitality  and  sanctity,  a  serenity  and  expansion,  an  earnestness 
and  lofty  bearing,  that  lifted  her  far  above  her  former  self,  and 
gave  her  a  measure  of  fellowship,  in  tone  and  habit,  with  spirits 
within  the  vail.  The  mutual  action  and  reaction  in  him  of  the 
natural  and  the  acquired,  the  mental  and  the  moral,  the  inter- 
nal and  the  external,  sustained  by  watchfulness  and  prayer, 
daily  added  to  the  enlargement,  the  eievation,  and  the  strength 
of  his  intellect  and  his  heart.  No  one  has  described  the  process 
here  referred  to,  of  vision  inducing  assimilation  and  assimilation 
improving  vision,  more  rationally  and  beautifully  than  Mr  Howe. 
And  he  was  himself  a  living  illustration  of  what  he  so  well 
described. 

Few,  if  any,  uninspired  men  have  equalled  him  in  what  mav 


LIFE  OF  JOHN  HOWE,  A.M.  xlix 

be  called  a,  philosophic  knowledge  of  Christianity,  understanding 
thereby  an  extensive  and  harmonized  acquaintance  with  the  facts 
it  embraces,  derived  from  a  diligent  and  impartial  examination 
of  the  divine  testimony  which  reveals  it.  His  exposition  of  the 
text  of  his  "  Discourse  on  Union  among  Protestants,"  is  an 
instance  how  minutely  and  thoroughly  he  could  trace  out  and 
gather  up  the  whole  amount  of  sentiment  that  lay  before  him  on 
the  sacred  page.  His  love  of  truth  and  grace,  and  his  faith  in 
the  Scriptures  as  the  oracles  of  God,  prepared  him  to  go  the  full 
length  of  whatever  they  declared  to  be  fact.  Nearly  all  his 
writings  show  how  a  single  text,  lodged  for  growth  in  his  mind, 
would  unfold  till  it  became  a  stately  tree,  covered  with  foliage 
and  fruit.  Yet  he  was  not  for  taking  an  insulated  passage,  and 
by  reasoning  upon  the  principle  it  affirmed,  or  was  thought  to 
affirm,  frame  thereon  a  system  which,  peradventure,  would 
require  him,  for  consistency's  sake,  to  put  forced  and  unnatural 
constructions  upon  other  passages — a  habit  that  has  done  more 
than  a  little  to  encourage  false  doctrine  and  sectarianism.  His 
endeavour  was  to  know  all  that  God  had  taught,  and  he  believed 
it  because  God  had  taught  it.  Hence  he  could  fearlessly  assert 
the  sovereignty  of  Divine  mercy,  claiming  the  whole  glory  of  salva- 
tion, in  all  its  parts  and  stages,  for  Him,  "  of  whom,  and  to  whom, 
and  through  whom,  are  all  things ;" — and  yet  he  could  press  every 
conceivable  form  of  appeal  that  could  instruct,  awaken,  humble, 
or  win,  upon  the  unconverted,  as  if  the  responsibility  of  their 
salvation  rested  altogether  with  themselves.  He  would  not 
allow  it  "  to  be  thought  the  holy  God  will  ever  so  alter  the  course 
of  his  own  proceedings,  but  that  it  shall  finally  be  seen  by  all  the 
world,  that  every  man's  destruction  was,  entirely,  and  to  the  last, 
of  himself  ;"  and  yet,  in  the  same  address,  he  would  exclaim, 
"  Lord  !  how  generally  do  the  Christians  of  our  age  deceive 
themselves  with  a  self-sprung  religion  !  Divine,  indeed,  in  the 
institution,  but  merely  human  in  respect  of  the  radication  and 
exercise  ;  in  which  respects,  also,  it  must  be  Divine  or  nothing. 
What !  are  we  yet  to  learn,  that  a  Divine  power  must  work  and 
form  our  religion  in  us,  as  well  as  Divine  authority  direct  and 
enjoin  it  ?  Do  all  such  Scriptures  go  for  nothing,  that  tell  us  it 
is  God  that  must  create  the  new  heart,"  &c.  No  man  ever 
descended  lower  in  searching  the  depths  of  human  depravity,  to 
bring  out,  for  exposure  and  conviction,  the  innate  inveterate 
enmity  and  atheism  of  our  nature;  yet  no  man  has  risen  higher 
in  contemplating  the  fruition  attained  by  the  spirits  of  just  men 
made  perfect,  to  inform  and  encourage  the  redeemed  sinner  in 
d 


1  LIFE  OF  JOHN  HOWE,  A.M. 

his  path-way  to  that  glory.  Howe  held  and  taught  both  the  pre- 
destination and  the  justification  of  grace,  together  with  the 
agency  of  the  Divine  Spirit  in  the  new  birth  and  the  believer's 
life  ;  and  yet  he  inculcated  the  details  of  practical  piety,  and 
failed  not  to  present  every  truth,  and  every  text,  in  its  power  on 
the  inward  and  outward  character.  But  Immanuel  was  the 
theme  on  which  his  soul  kindled,  and  appeared  like  the  "  angel 
standing  in  the  sun."  Immanuel — the  Manifestation  of  Deity — 
the  Maker  and  Lord  of  the  universe — the  Expiation  for  our 
guilt — the  Administrator  of  redemption — the  Hope  of  trans- 
gressors— the  Life  of  the  dead — the  King  of  Zion — the  Fountain  of 
all  benediction — the  Author,  Pattern,  and  Pledge  of  His  people's 
glorification — this,  this  was  with  Howe  the  one  grand  subject  in 
connexion  with  which  he  made  all  his  great  movements,  and 
which  gave  light  and  vitahty,  grace  and  grandeur,  to  every 
movement  that  he  made. 

Fault  has  been  found  with  him  as  too  argumentative  and 
metaphysical.  Similar  complaints  have  been  made  of  the  apostle 
Paul.  They  come  from  persons  who  like  not  to  exercise  the 
mind  upon  religion — persons  who  care  not  to  think,  in  order  to 
believe  ;  who  wish  for  edification,  without  the  trouble  of  getting 
information  ;  who  prize  feeling,  more  than  judgment ;  who  are 
ruled  by  impulses,  not  evidence.  "  Dryness"  is  one  of  the  last 
things  that  can  fairly  be  charged  upon  Howe  ;  his  statements^- 
even  his  minute  explanations — breathe  life  and  freshness.  More 
generally,  however,  and  more  justly,  have  objections  been  made 
to  his  style.  Nor,  surely,  can  it  be  taken  as  a  model.  He  never 
made  composition  a  study  ;  it  was  not  the  habit  of  his  age  to  do 
so.  John  Howe  and  Robert  Hall  have  been  placed  in  juxta- 
position a  few  pages  ago.  One  almost  covets  for  Howe's  thoughts, 
the  advantageous  polish  and  dressing  which  Mr  Hall,  without 
effort,  gave  to  his.  Yet  it  is  questionable  whether  they  might 
not  thereby  have  lost  somewhat  of  their  massiveness,  condensa- 
tion, and  pungency.  But  be  that  as  it  may,  Howe's  style  served 
for  his  time.  Wood  praises  it.  And  Howe's  thoughts  are,  for 
the  most  part,  diamonds,  that  can  owe  little  of  their  preciousness 
to  the  art  and  toil  of  the  lapidary. 

He  was  considered  a  "  great  preacher  ;"  and  deservedly,  if 
abundance  of  matter,  given  out  with  hallowed  earnestness,  and 
addressed  to  the  understanding  and  the  heart,  entitles  a  man  to 
be  so  accounted.  To  what  is  called  "  oratory"  he  made  no  pre- 
tence. His  was  the  eloquence  of  sou/,  more  than  of  words ;  and 
that  he  had  in  an  eminent  degree.     If  instruction,  reasoning,  ex- 


LIFE  OF  JOHN  HOWE,  A.M.  ll 

postulation,  or  living  pathos,  be  adapted  to  commend  the  truth 
to  the  hearer's  conscience,  one  can  readily  imagine  how  his  ser- 
mons would  tell  upon  an  auditory.  And  it  speaks  well  for  the 
congregations  of  his  day,  that  they  could  appreciate  and  enjoy  a 
ministry  of  so  much  sterling  intellectual  and  christian  worth.  He 
frequently  delivered  a  succession  of  sermons,  directed  fully  to 
expound  a  subject.  His  ordinary  plan  with  insulated  discourses, 
was  to  expound  the  text,  catching  up  its  own  points,  imbibing  its 
animus  or  that  of  the  truth  as  in  it  presented,  and  then  to  place 
the  whole  before  his  audience  with  various  applications,  so  as  to 
make  the  hearers  feel  that  it  was  the  text,  or  rather  the  Spirit  in 
the  text,  and  not  Howe  himself,  that  was  addressing  them.  This 
habit  gave  to  his  preaching  depth,  fulness,  savour,  authority,  and 
variety  without  end,  which  even  his  could  never  otherwise  have 
acquired.  And  the  habit  was  likely  to  impress  his  people  with  a 
sense  of  the  inexhaustible  riches  of  the  sacred  volume  itself, 
whence  as  they  were  made  to  see,  he  brought  the  profusion  that 
he  produced  ;  while  his  laying  open  to  them  frequently  the  analy- 
sing process  by  which  he  obtained  what  he  supplied,  gave  the 
hearers  to  know  that  he  was  drawing  for  their  benefit,  not  on  the 
accumulations  of  his  own  mind,  but  on  the  resources  of  One  that 
is  divine.  This,  however,  is  a  habit  of  ministry  not  to  be  attained 
by  imbecile,  or  indolent,  or  superficial,  or  merely  excitable  men. 
Mr  Howe  was  the  "  minister  of  God"  every  where.  He  never 
laid  aside  his  character  in  that  respect.  Several  anecdotes  are 
related  of  rebukes  he  gave,  even  to  persons  of  rank.  Swearing 
was,  after  the  Commonwealth,  much  more  general  in  the  upper 
cii'cles  than  it  is  at  present.  When  he  was  once  at  table  with  a 
respectable  company,  a  gentleman,  while  eulogizing  Charles  I., 
indulged  in  many  profane  expressions.  Howe,  observing  it, 
quietly  remarked,  "  That  in  his  enumeration  of  the  excellencies 
of  that  prince  he  had  totally  omitted  one^  which  had  been  uni- 
versally and  justly  ascribed  to  him."  The  gentleman,  well  pleased 
to  find  that  Mr  Howe  was  in  any  degree  an  admirer  of  Charles^ 
was  eager  to  know  "  what  was  the  excellence  which  had  escaped 
him."  Howe  suffered  him  to  press  some  time  for  the  informa- 
tion, and  then  told  him,  "  that  Charles  was  never  known  to  swear 
an  oath  in  his  common  conversation."  The  gentleman  bore  the 
reproof  well,  and  promised  to  abandon  the  habit  in  future.  At 
another  time,  as  he  was  passing  along  the  street,  he  came  up 
with  two  respectable  men,  engaged  in  an  angry  dispute,  and  he 
overheard  them  '•*  damn"  each  other.  Mr  Howe  taking  off  his 
hat  bowed  to  them  most  courteously,  and  said,  "  I  pray  God  save 


lii  LIFE  OF  JOHN  HOWE,  A.M. 

you  both."  The  parties  forgot  their  anger,  and  joined  in  thank- 
ing him.  While  the  Bill  against  occasional  conformity  was  un- 
der debate  in  Parliament,  not  long  before  his  death,  as  Mr 
Howe  was  one  day  walking  in  St.  James's  Park,  a  noble  lord,  to 
whom  he  was  well  known,  sent  his  footman  to  say  he  desired  to 
speak  with  him.  When  he  came  up,  his  lordship  saluted  him 
with  much  cordiality,  entered  into  conversation  respecting  the 
Bill,  which  he  assured  Mr.  Howe  he  had  opposed  to  the  utmost 
of  his  power.  The  "  noble  Lord"  became  warm,  and  at  length 
said,  "  D — n  those  wretches  for  they  are  mad,  and  will  bring  us 
all  into  confusion."  Howe  calmly  replied,  "  My  Lord,  'tis  a 
great  satisfaction  to  us,  who,  in  all  affairs  of  this  nature,  desire 
to  look  upwards,  that  thei'e  is  a  God  that  governs  the  world,  to 
whom  we  can  leave  the  issues  and  events  of  things  :  and  we  are 
satisfied,  and  may  thereupon  be  easy,  that  he  will  not  fail  in  due 
time  of  making  a  suitable  retribution  to  all,  according  to  their 
present  carriage.  And  this  Great  Ruler  of  the  world,  my  Lord, 
has  among  other  things  also  declared  that  He  will  make  a  differ- 
ence between  him  that  siceareth,  and  him  that  feareth  an  oath.'* 
His  lordship  was  struck  with  Howe's  remarks,  and  after  a  pause 
said,  *'  Sir,  I  thank  you  for  your  freedom  ;  I  understand  your 
meaning  ;  I  shall  endeavour  to  make  a  good  use  of  it."  Howe 
replied, "  My  lord,  I  have  a  great  deal  more  reason  to  thank  your 
lordship,  for  saving  me  the  most  difiicult  part  of  a  discourse, 
which  is  the  application.^' 

It  is  hardly  possible  to  conceive  of  a  man,  in  the  present  state 
of  infirmity,  who  was  more  thoroughly  imbued  with  the  genius 
of  the  Gospel,  as  "  the  spirit  of  power,  and  of  love,  and  of  a 
sound  mind."  His  "power"  was  great — for  withstanding,  for 
enduring,  for  performing.  His  "  love  "  was  genuine,  evangeli- 
cal, universal,  self-sacrificing,  constant  ;  the  counterpart  of 
Heaven's  mercy  wrought  in  him  through  his  believing  and  spi- 
ritual contemplation  of  itself.  His  ministry  and  character  were 
a  comment  on  the  words,  "  We  have  known  and  believed  the 
love  which  God  hath  toward  us  ;  God  is  love,  and  he  that  dwell- 
eth  in  love  dwelleth  in  God,  and  God  in  him."  And  he  was  not 
less  distinguished  for  his  "  sound  mind  ;"  in  proportion  as  his 
love  abounded,  it  abounded  "  in  knowledge  and  in  all  judg- 
ment." 

He  "  walked  with  God"  on  earth.  He  now  "  walks  with  God" 
in  heaven.  A  minister,  yet  living,  some  years  since  had  a  dream 
He  thought  he  was  in  glory,  associating  with  Owen,  and  Flavel, 
and  Charnock,  and  others,  among  whom  was  Howe.     His  heart 


LIFE  OF  JOHN  HOWE,  A.M.  llH 

swelled  with  pleasure  and  thankfulness,  in  the  consciousness  of 
the  free  fellowship  he  was  now  to  have  with  these  already  per- 
fected worthies.  His  emotions  for  the  time  were  only  second  to 
those  produced  by  the  sense  he  had  of  his  own  safety,  and  of  the 
presence  and  favour  of  his  and  their  Lord.  He  awoke — and 
"  behold,  it  teas  a  dream  .'" — May  the  writer  and  the  reader  of 
these  lines  come  at  length  to  the  far  transcending  reality,  which 
the  dream,  however  prompted,  so  humbly  and  evanescently 
pourtrayed  ! — "  Beloved,  now  are  we  the  sons  of  God  ;  and 

IT  DOTH  NOT  YET  APPEAR  WHAT  WE  SHALL  BE,  BUT  WE  KNOW  THAT 
WHEN  He  shall  appear   we  SHALL  BE  LIKE  HiM,  FOB  WE  SHALL 

SEE  Him  as  He  is." 


REDEEMEE'S    TEARS 

WEPT    OVER   LOST   SOULS; 

A.  TRBATISK  ON  LUKB  zix.  41,  42  : 
WITH 

AN    APPENDIX, 

Wherein  somewhat  is  occasionally  discoursed,  concerning  the  hlaaphemy  against 
the  Holy  Ghost,  and  hntv  God  is  snid  to  will  the  salvation  of  them  that  perish. 


PREFACE. 


When  spiritual  judgments  do  more  eminently  befall  a 
people  great  outward  calamities  do  often  ensue.  We  know 
it  was  so  in  the  instance  which  the  text  here  insisted  on 
refers  to.  But  it  is  not  always  so  ;  the  connexion  between 
these  two  sorts  of  judgments  is  not  absolutely  certain  and 
necessar}^,  yea,  and, is  more  frequent  with  the  contraries  of 
each.  For  this  reason  therefore,  and  because  judgments  of 
the  former  kind  are  so  inexpressibly  greater  and  more 
tremendous,  this  discourse  insists  only  upon  them,  about 
which  serious  monitions  both  have  a  clearer  ground,  and 
are  of  greater  importance  ;  and  wholly  waives  the  latter. 

Too  many  are  apt,  first  to  fancy  similitudes  between  the 
state  of  things  with  one  people  and  another,  and  then  to 
draw  inferences  ;  being  perhaps  imposed  on  by  a  strong 
imagination  in  both  ;  which  yet  must  pass  with  them  for  a 
spirit  of  prophecy,  and  perhaps  they  take  it  not  well,  if  it 
do  not  so  with  others  too.  It  w^re  indeed  the  work  of 
another  prophet  certainly  to  accommodate  and  make  appli- 
cation of  what  was  spoken  by  a  former  to  a  distinct  time 
and  people.  'Tis  enough  for  us  to  learn  from  such  sayings 
as  this  of  our  Saviour,  those  rules  of  life  and  practice,  such 
instruction  and  cautions  as  are  common  to  all  times,  with- 
out arrogating  to  ourselves  his  prerogative,  of  foretelling 
events  that  shall  happen  in  this  or  that.  The  affectation 
of  venturing  upon  futurity,  and  foreboding  direful  things 
to  kingdoms  and  nations,  may,  besides  its  being  without 
sufficient  ground,  proceed  from  some  one  or  other  very  bad 
principle.     Dislike  of  the  present  methods  of  Providence, 


weariness  and  impatiency  of  our  present  condition,  too  great 
proneness  to  wish  what  we  take  upon  us  to  predict,  the 
prediction  importing  more  heat  of  anger  than  certainty  of 
foresight,  a  wrathful  spirit,  that  would  presently  fetch 
down  fire  from  heaven  upon  such  as  favour  not  our  incli- 
nations and  desires,  so  that  (as  the  poet  speaks)  whole  cities 
should  be  overturned  at  our  request,  if  the  heavenly  powers 
would  be  so  easy,  as  to  comply  with  such  furious  impreca- 
tions :  a  temper  that  ill  agrees  with  humanity  itself,  not  to 
care  at  what  rate  of  common  calamity  and  misery  a  pur- 
chase be  made  of  our  own  immunity  from  sufferings.  Nay, 
to  be  willing  to  run  the  most  desperate  hazard  in  the  case, 
and  even  covet  a  general  ruin  to  others,  upon  a  mere  appre- 
hended possibility  that  our  case  may  be  mended  by  it ; 
when  it  may  be  more  probable  to  become  much  worse. 
But  0  how  disagreeable  is  it  to  the  Spirit  of  our  merciful 
Lord  and  Saviour,  whose  name  we  bear,  upon  any  terms  to 
delight  in  human  miseries  !  The  greatest  honour  men  of 
that  complexion  are  capable  of  doing  the  Christian  name, 
were  to  disclaim  it.  Can  such  angry  heats  have  place  in 
Christian  breasts,  as  shall  render  them  the  well-pleased 
spectators,  yea  authors,  of  one  another's  calamities  and  ruin  ? 
Can  the  tears  that  issued  from  these  compassionate,  blessed 
eyes,  upon  the  foresight  of  Jerusalem's  woful  catastrophe, 
do  nothing  towards  the  quenching  of  these  flames  ? 

But  I  add,  that  the  too  intent  fixing  of  our  thoughts 
upon  any  supposable  events  in  this  world,  argues,  at  least, 
a  narrow,  carnal  mind,  that  draws  and  gathers  all  things 
into  time,  as  despairing  of  eternity  ;  and  reckons  no  better 
state  of  things  considerable,  that  is  not  to  be  brought  about 
under  their  own  present  view,  in  this  world  ;  as  if  it  were 
uncertain  or  insignificant,  that  there  shall  be  unexception- 
able, eternal  order  and  rectitude  in  another, 

'Tis  again  as  groundless,  and  may  argue  as  ill  a  mind,  to 
prophesy  smooth  and  pleasant  things,  in  a  time  of  abound- 
ing wickedness.  The  safer,  middle  course,  is,  without  God's 
express  warrant,  not  to  prophesy  at  all,  but  as  we  have 
opportunity,  to  warn  and  instruct  men,  with  all  meekness 


PREFACE.  6 

and  long-suffering ;  for  which  the  Lord's  ordinary  messengers 
can  never  want  his  warrant.  And,  after  our  blessed  Saviour's 
most  imitable  example,  to  scatter  our  tears  over  the  impeni- 
tent, even  upon  the  (too  probable)  apprehension  of  the  tem- 
poral judgments  which  hang  over  their  heads,  but  most  of 
all  upon  the  account  of  their  liableness  to  the  more  dreadful 
ones  of  the  other  state  ;  which  in  the  following  discom-se, 
I  hope,  it  is  made  competently  evident,  this  lamentation  of 
our  Saviour  hath  ultimate  reference  unto.  For  the  other, 
though  we  know  them  to  be  due,  and  most  highly  deserved ; 
yet  concerning  the  actual  infliction  of  them,  even  upon 
obstinate  and  persevering  sinners,  we  cannot  pronounce. 
We  have  no  settled  constitution,  or  rule,  by  which  we  can 
conclude  it,  any  more  than  that  outward  felicity,  or  pro- 
sperity, shall  be  the  constant  portion  of  good  men  in  tkis 
world.  The  great  God  hath  reserved  to  himself  a  latitude 
of  acting  more  arbitrarily,  both  as  to  promises  and  threat- 
enings  of  this  nature.  If  the  accomplishment  of  either 
could  be  certainly  expected,  it  should  be  of  the  promises 
rather  ;  because  as  to  promised  rewards  God  is  pleased  to 
make  liimself  debtor,  and  a  right  accrues  to  them  to  whom 
the  promise  is  made,  if  either  the  promise  be  absolute,  or 
made  with  any  certain  condition,  that  is  actually  performed. 
But  God  is  always  the  creditor  poence,  the  right  to  punish 
remains  wholly  in  himself,  the  exacting  whereof  he  may 
therefore  suspend,  without  any  appearance  of  wrong,  as 
seemeth  good  unto  him.  If,  therefore,  he  may  withhold 
temporal  blessings  from  good  and  pious  men,  to  which  they 
have  a  remote  and  fundamental  right,  as  having  reserved  to 
himself  the  judgment  of  the  fit  time  and  season  of  bestowing 
them  ;  much  more  doth  it  belong  to  his  wisdom,  to  fix  the 
bounds  of  his  patience  and  long-suffering  ;  and  determine 
the  season  of  animadverting  upon  more  open  and  insolent 
offenders  by  temporal  punishments,  according  as  shall  make 
most  for  the  ends  of  his  government,  and  finally  prove  more 
advantageous  to  the  dignity  and  glory  of  it.  The  practice, 
therefore,  of  our  Saviour,  in  speaking  so  positively  con- 
cerning the  approaching  fall  and  ruin  of  Jerusalem,  is  no 


6  PREFACE. 

pattern  unto  ns.  He  spake  not  only  with  the  knowledge 
of  a  prophet,  but  with  the  authority  of  a  judge  :  and  his 
words  may  be  considered  both  as  a  prediction  and  a  sen- 
tence. We  can  pretend  to  speak  in  neither  capacity  touch- 
ing things  of  this  nature. 

But  for  the  everlasting  punishments  in  another  world, 
that  belong  to  unreconciled  sinners,  who  refuse  to  know  the 
things  of  their  peace,  the  gospel-constitution  hath  made  the 
connexion  firm  and  unalterable,  between  their  continuing, 
unrepented  wickedness,  and  those  punishments.  When, 
therefore,  we  behold  the  impudent,  provoking  sins  of  the 
age  wherein  we  live,  against  the  natural  law  of  our  Creator, 
persisted  in  with  all  the  marks  of  infidelity  and  obduration 
against  the  truth  and  grace  that  so  gloriously  shine  forth 
in  the  gospel  of  our  Redeemer,  we  may  (after  him)  speak 
positively.  He  that  believeth  not  shall  be  damned — is  con- 
demned already  ;  shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him.  If  ye  believe  not  that  I  am  He,  ye  shall 
die  in  your  sins.  Except  ye  repent,  ye  shall  all  likewise 
perish.  And  here,  how  doth  it  become  us  too,  in  conformity 
to  his  great  example,  to  speak  compassionately,  and  as 
those  that,  in  some  measure,  know  the  terror  of  the  Lord  ! 
0  how  doleful  is  the  case,  when  we  consider  the  incon- 
sistent notions  of  many,  with,  not  this  or  that  particular 
doctrine,  or  article  of  the  Christian  faith,  but  with  the  whole 
sum  of  Christianity,  the  atheism  of  some,  the  avowed  mere 
theism  of  others  !  The  former  sort  far  outdoing  the  Jewish 
infidelity.  Which  people,  besides  the  rational  means  of 
demonstrating  a  Deity  common  to  them  with  the  rest  of 
mankind,  could,  upon  the  account  of  many  things  peculiar 
to  themselves,  be  in  no  suspense  concerning  this  matter. 
How  great  was  their  reverence  of  the  books  of  the  Old 
Testament,  especially  those  of  Moses  !  their  knowledge  most 
certain  of  plain,  and  most  convincing  matter  of  fact.  How 
long  the  government  of  their  nation  had  been  an  imme- 
diate theocracy  !  what  evident  tokens  of  the  divine  presence 
had  been  among  them  from  age  to  age  !  in  how  wonder- 
ful a  manner  they  were  brought  out  of  Egypt,  through  the 


Red  sea,  and  conducted  all  along  through  the  wilderness  ! 
how  glorious  an  appearance  and  manifestation  of  himself 
God  afforded  to  them  at  the  giving  of  the  law,  upon  mount 
Sinai  !  and  by  how  apparent  exertions  of  the  divine  power 
the  former  inhabitants  were  expelled,  and  they  settled  in 
the  promised  land  !  Upon  all  this  they  could  be  in  no 
more  doubt  concerning  the  existence  of  a  Deity,  than  of  the 
sun  in  the  firmament.  Whereas  we  are  put  to  prove,  in  a 
Christian  nation, that  this  world,  and  its  continual  successive 
inhabitants,  have  a  wise  intelligent  Maker  and  Lord,  and 
that  all  things  came  not  into  the  state  wherein  they  are,  by 
(no  man  can  imagine  what)  either  fatal  necessity  or 
casualty. 

But  both  sorts  agree  in  (what  I  would  principally  remark) 
the  disbelief  of  Christ  being  the  Messiah.  And  so,  with 
both,  the  whole  business  of  Christianity  must  be  a  fable 
and  a  cheat.  And  thus  it  is  determined,  not  by  men  that 
have  made  it  their  business  to  consider  and  examine  the 
matter  (for  the  plain  evidence  of  things  cannot  but  even 
obtrude  a  conviction  upon  any  diligent  inquirer),  but  by 
such  as  have  only  resolved  to  consider ;  who  have  before- 
hand settled  their  purpose,  never  to  be  awed  by  the  appre- 
hension of  an  invisible  Ruler,  into  any  course  of  life  that 
shall  bear  hard  upon  sensual  inclination,  have  already  chosen 
their  master,  enslaved  themselves  to  brutal  appetite,  and  are 
60  habituated  to  that  mean  servility,  made  it  so  connatural, 
so  deeply  inward  to  themselves,  so  much  their  very  life,  as 
that  through  the  pre-apprehended  pain  and  uneasiness  of  a 
violent  rupture,  in  tearing  themselves  from  themselves,  it 
is  become  their  interest  not  to  admit  any  serious  thought. 
Any  such  thought  they  are  concerned  (they  reckon)  to 
fence  against,  as  against  the  point  of  a  sword  ;  it  strikes  at 
their  only  life,  the  brute  must  die,  that  (by  a  happy  rrakty- 
yivricia)  they  may  be  again  born  men.  That  is  the  design 
of  Christianity,  to  restore  men  to  themselves  again  ;  and 
because  it  hath  this  tendency,  it  is  therefore  not  to  be 
endured.  And  all  the  little  residue  of  human  wit  which 
is  yet  left  them  (which  because  the  sensual  nature  is  predo- 


minant,  is  pressed  into  a  subserviency  to  the  interest  and 
defence  of  a  brutal  life),  only  serves  them  to  turn  every 
thing  of  serious  religion  into  ridicule,  and  being  themselves 
resolved  never  to  be  reasoned  into  any  seriousness,  they 
have  the  confidence  to  make  the  trial,  whether  all  other 
men  can  be  j.ested  out  of  it. 

If  this  were  not  the  case,  if  such  persons  could  allow 
themselves  to  think  and  debate  the  matter,  how  certain 
would  the  victory,  how  glorious  would  the  triumph  be,  of 
the  Christian  religion  over  all  the  little  cavils  they  are  wont 
to  allege  against  it !  Let  their  own  consciences  testify  in 
the  case,  whether  ever  they  have  applied  themselves  to  any 
solemn  disquisition  concerning  this  important  affair,  but 
only  contented  themselves  with  being  able,  amidst  transient 
discourse,  to  cast  out,  now  and  then,  some  oblique  glance, 
against  somewhat  or  other  that  was  appendant,  or  more 
remotely  belonging,  to  the  Christian  profession  (in  so  much 
haste  as  not  to  stay  for  an  answer),  and  because  they  may 
have  surprised,  sometimes,  one  or  other,  not  so  ready  at  a 
quick  repartee,  or  who  reckoned  the  matter  to  require 
solemn  and  somewhat  larger  discourse  (which  they  have 
not  had  the  patience  to  hear),  whether  they  have  not  gone 
away  puffed  and  swollen  with  the  conceit,  that  they  have 
whiffled  Christianity  away,  quite  off  the  stage,  with  their 
profane  breath  ;  as  if  its  firm  and  solid  strength,  wherein 
it  stands  stable,  as  a  rock  of  adamant,  depended  upon  this 
or  that  sudden,  occasional,  momentary  effort  on  the  behalf 
of  it.  But  if  such  have  a  mind  to  try  whether  any  thing 
can  be  strongly  said  in  defence  of  that  sacred  profession, 
let  them  considerately  peruse  what  hath  been  written  by 
divers  to  that  purpose.  And  not  to  engage  them  in  any 
very  tedious  longsome  task,  if  they  like  not  to  travel  through 
the  somewhat  abstruser  work  of  the  most  learned  Hugo 
Grotius,  De  Veritate  Christiance  Religionis,  or  the  more 
voluminous  Huetius,  his  Demonstratio  Evangelica^  or  divers 
others  that  m»ight  be  named,  let  them  but  patiently  and 
leisurely  read  over  that  later  very  plain  and  clear,  but 
nervous  and  solid,  discourse  of  Dr  Parker,  upon  this  sub- 


PREFACE,  9 

jeet,  and  judge  then,  whether  the  Christian  religion  want 
evidence,  or  whether  nothing  can  be  alleged,  why  we  of 
this  age,  so  long  after  Christ's  appearance  upon  the  stage 
of  the  world,  are  to  reckon  ourselves  obliged  to  profess 
Christianity,  and  observe  the  rules  of  that  holy  profession. 
And  really  if,  upon  utmost  search,  it  shall  'be  found  to 
have  firm  truth  at  the  bottom,  it  makes  itself  so  necessary 
(which  must  be  acknowledged  part  of  that  truth),  that 
any  one  that  hath  wit  enough  to  be  author  of  a  jest,  might 
understand  it  to  be  a  thing  not  to  be  jested  with.  It  trifles 
with  no  man.  And,  where  it  is  once  sufficiently  pro- 
pounded, leaves  it  no  longer  indifferent  whether  we  will 
be  of  it  or  no.  Supposing  it  true,  it  is  strange  if  we  can 
pretend  it  not  to  be  sufficiently  propounded  to  us  ;  or  that 
we  are  destitute  of  sufficient  means  to  come  by  the  know- 
ledge of  that  truth  !  Was  this  religion  instituted  only  for 
one  nation  or  age  ]  Did  the  Son  of  God  descend  from  hea- 
ven, put  on  flesh,  and  die  ?  had  we  an  incarnate  Deity  con- 
versant among  men  on  earth,  and  made  a  sacrifice  for  the 
sins  of  men  ?  and  hath  he  left  the  world  at  liberty,  whether, 
upon  any  notice  hereof,  they  should  inquire  and  concern 
themselves  about  him  or  no  ?  Being  incarnate  he  could 
not,  as  such,  be  every  where  ;  nor  was  it  fit  he  should  be 
long  here,  or  needful  (and,  therefore,  not  fit)  he  should  die 
often.  It  was  condescension  enough  that  he  vouchsafed  once 
to  appear,  in  so  mean  and  self-abasing  a  form,  and  offered 
himself  to  put  away  sin  by  the  sacrifice  of  himself.  And 
whereas  he  hath  himself  founded  a  dominion  over  us  in  his 
own  blood,  did  die,  and  revive,  and  rise  again,  that  he  might 
be  Lord  of  the  living  and  of  the  dead ;  and  the  eternal  Father 
hath  hereupon  highly  exalted  him,  given  him  a  name  above 
every  name,  that  at  his  name  every  knee  should  bow,  and 
that  all  should  confess  that  he  is  Lord,  to  the  praise  and 
glory  of  God ;  and  hath  required  that  all  should  honour  the 
Son  as  himself  is  to  be  honoured  ;  hath  given  him  power 
over  all  flesh,  and  made  him  head  of  all  things  to  the 
church  :  was  it  ever  intended  men  should,  generally,  remain 
exempt  from  obligation  to  observe,  believe,  and  obey  him  ? 


10  PREFACE. 

was  it  his  own  intention  to  waive,  or  not  insist  upon,  his 
own  most  sacred,  and  so  dearly  acquired  rights  1  to  quit  his 
claim  to  the  greatest  part  of  mankind  ?  Why  did  he  then 
issue  out  his  commission  as  soon  as  he  was  risen  from  the 
dead,  to  teach  all  nations,  to  proselyte  the  world  to  him- 
self, to  haptize  them  into  his  name,  with  that  of  the  Father 
and  the  Holy  Ghost  ?  (0  the  great  and  venerable  names  that 
are  named  upon  professing  Christians  !)  Could  it  be  his 
intention,  to  leave  it  lawful  to  men  to  choose  this,  or  any, 
or  no  religion,  as  their  humours,  or  fancies,  or  lusts  should 
prompt  them  ;  to  disregard  and  deride  his  holy  doctrines, 
violate  and  trample  upon  his  just  and  equal  laws,  reject  and 
contemn  his  offered  favours  and  mercy,  despise  and  profane 
his  sacred  institutions  ?  When  he  actually  makes  his 
demand,  and  lays  his  claim,  what  amazing  guilt,  how  swift 
destruction,  must  they  incur,  that  dare  adventure  to  deny 
the  Lord  that  bought  them !  And  they  that  shall  do  it, 
among  a  Christianized  people,  upon  the  pretended  insuf- 
ficiency of  the  revelation  they  have  of  him,  do  but  heighten 
the  affront  and  increase  the  provocation.  'Tis  to  charge  the 
whole  Christian  institution  with  foolery,  as  pretending  to 
oblige  men,  when  they  cannot  know  to  what,  how,  or  upon 
what  ground  they  should  be  obliged  ;  to  pronounce  the 
means  and  methods  inept,  and  vain,  which  he  hath  thought 
sufficient  (and  only  fit)  for  the  propagating  and  continuing 
Christianity  in  the  world  ;  to  render  the  rational  reception 
of  it  from  age  to  age  impossible,  in  his  appointed  way  ;  or 
unless  men  should  be  taught  by  angels,  or  voices  from  heaven, 
or  that  miracles  should  be  so  very  frequent  and  common,  as 
thereby  also  to  become  useless  to  their  end  ;  and  so  would 
be  to  make  the  whole  frame  of  Christian  religion  an  idle 
impertinency  ;  and,  in  reference  to  its  avowed  design,  a 
self-repugnant  thing  ;  and  consequently  were  to  impute  folly 
to  him  who  is  the  Wisdom  of  God. 

And  how  are  other  things  knowTi,  of  common  concern- 
ment, and  whereof  an  immediate  knowledge  is  as  little 
possible  ?  Can  a  man  satisfy  himself  that  he  hath  a  title 
to  an  estate,  conveyed  down  to  him  by  very  ancient  wa-itings, 


PREFACE.  11 

the  witnesses  wliereof  are  long  since  dead  and  gone  ?  or  that 
he  is  obliged  by  laws  made  inany  an  age  ago  ?  Or  could 
any  records  be  preserved  with  more  care  and  concern,  than 
those  wherein  our  religion  lies  ?  or  be  more  secure  from 
designed  or  material  deprivation  ?  But  this  is  no  place  to 
reason  these  things.  Enough  is  said  by  others,  referred  to 
before.  I  only  further  say,  if  any  that  have  the  use  of 
their  understandings,  living  in  a  Christian  nation,  think  to 
justify  their  infidelity  and  disobedience  to  the  Son  of  God, 
by  pretending  they  had  no  sufficient  means  to  know  him 
to  be  so,  the  excuse  will  avail  them  alike,  as  that  did  him, 
who  insolently  said.  Who  is  the  Lord,  that  I  should  obey 
his  voice  1  I  know  not  the  Lord,  neither  will  I,  &c.  For 
have  not  we  as  good  means  to  know  who  Christ  is,  as  the 
Egyptians  at  that  time  had,  to  know  who  was  the  God  of 
Israel,  though  afterwards  he  was  more  known  by  the  judg- 
ments which  he  executed  ?  Although  the  knowledge  of 
the  only  true  God  be  natural,  and  the  obligation  thereto 
common  to  them  ;  yet  the  indisposition  to  use  their  under- 
standing this  way,  is  so  great  and  general,  and  the  express 
revelation  that  Jesus  Christ  was  the  Son  of  God,  requires  so 
much  less  labour  to  understand  it,  than  there  is  in  arguing 
out  the  existence  and  attributes  of  God,  by  an  inhabile, 
sluggish  mind,  that  the  difference  cannot  be  great,  if  any, 
on  that  side.  This  latter  only  needs  the  inquiry,  whence 
the  revelation  comes  ;  which  as  it  is  not  difficult  in  itself, 
so  this  occasion,  viz.  of  its  being  proposed,  doth  invite  and 
urge  to  it ;  whereas  the  generality  of  the  pagan  world  have 
little  of  external  inducement,  leading  them  into  inquiries 
concerning  the  true  God.  Therefore,  all  circumstances 
considered,  I  see  not  how  they  that  live  under  the  gospel 
can  be  thought  to  have  less  advantage  and  obligation  to 
own  Jesus  of  Nazareth  to  be  the  Son  of  God,  than  the  rest 
of  the  world,  to  own  the  only  living  and  true  God  ;  or  that 
the  former  should  be  less  liable  to  the  revelation  of  the 
wrath  of  God  from  heaven  for  holding  supernatural  truth 
in  unrighteousness,  than  the  otlicr,  for  doing  so  injurious 
violence   to   that    which    is   uhm-cIv  natural.     Unto   what 


12  PREFACE. 

severities,  then,  of  the  divine  wrath  and  justice,  even  of  the 
highest  kind,  do  multitudes  lie  open  in  our  days  ! 

For  besides  those  (much  fewer)  mental,  or  notional, 
infidels,  that  believe  not  the  principles  of  the  Christian 
religion,  against  the  clearest  evidence,  how  vastly  greater  is 
the  number  of  them  that  are  so  in  heart  and  practice,  against 
their  professed  belief  !  that  live  in  utter  estrangement  from 
God,  as  without  him  in  the  world,  or  in  open  enmity  against 
him,  and  contrariety  to  the  known  rules  of  the  religion  they 
profess  !  How  many  that  understand  nothing  of  its  prin- 
cipal and  plainest  doctrines  !  as  if  nothing  were  requisite  to 
distinguish  the  Christian  from  the  pagan  world,  more  than 
an  empty  name  ;  or  as  if  the  Redeemer  of  sinners  had  died 
upon  the  cross,  that  men  might  more  securely  remain 
alienated  from  the  life  of  God,  not  to  reconcile  and  reduce 
them  to  him  !  or  that  they  might  with  safety  indulge  appe- 
tite, mind  earthly  things,  make  the  world  their  god,  gratify 
the  flesh,  and  make  provision  to  fulfil  the  lusts  of  it,  defy 
heaven,  affront  their  Maker,  live  in  malice,  envy,  hatred  to 
one  another  !  not  to  bless  them,  by  turning  them  from  these 
impieties  and  iniquities  !  As  if  it  were  so  obscurely  hinted, 
as  that  it  could  not  be  taken  notice  of,  that  the  grace  of 
God,  which  bringeth  salvation  to  all  men,  hath  appeared, 
teaching  them  to  deny  ungodliness  and  worldly  lusts,  and 
to  live  soberly,  righteously,  and  godly  in  this  present  world, 
so  looking  for  the  blessed  hope.  And  that  Christ  gave  him- 
self for  us,  to  redeem  us  from  all  iniquity,  and  to  purify  us 
to  himself  a  peculiar  people,  zealous  of  good  works  !  How 
many,  again,  are  Christians,  they  know  not  why  !  upon 
tlie  same  terms  that  others  are  Mahometans,  because  it  is 
the  religion  of  their  country,  by  fate  or  by  accident,  not  by 
their  own  choice  and  judgment !  The  same  inconsideration 
makes  them  be  Christians,  that  makes  others  be  none. 

And  now,  shall  our  Redeemer  be  left  to  weep  alone  over 
these  perishing  souls  ?  have  we  no  tears  to  spend  upon  this 
doleful  subject  ?  Oh  that  our  heads  were  waters,  and  our 
eyes  fountains  !  Is  it  nothing  to  us,  that  multitudes  are 
sinking,  going  down  into   perdition,  under  the  name  of 


PREFACE.  13 

Christian,  under  the  seal  of  baptism,  from  under  the  means 
of  life  and  salvation  !  perishing  !  and  we  can  do  nothing  to 
prevent  it  ?  We  know  they  must  perish  that  do  not  repent 
and  turn  to  God,  and  love  him  above  all,  even  with  all  their 
hearts  and  souls,  and  mind  and  might ;  that  do  not  believe 
in  his  Son  and  pay  him  homage,  as  their  rightful  Lord, 
sincerely  subjecting  themselves  to  his  laws  and  government. 
But  this  they  will  not  understand,  or  not  consider.  Our 
endeavours  to  bring  them  to  it  are  ineffectual  ;  'tis  but  faint 
breath  we  utter.  Our  words  drop  and  die  between  us  and 
them  !  We  speak  to  them  in  the  name  of  the  eternal  God 
that  made  them,  of  the  great  Jesus  who  bought  them  with 
his  blood,  and  they  regard  it  not.  The  Spirit  of  the  Lord  is 
in  a  great  degree  departed  from  among  us,  and  we  take  it 
not  to  heart  !  We  are  sensible  of  lesser  grievances,  are 
grieved  that  men  will  not  be  more  entirely  proselyted  to 
our  several  parties  and  persuasions,  rather  than  that  they 
are  so  disinclined  to  become  proselytes  to  real  Christianity  ; 
and  seem  more  deeply  concerned  to  have  Christian  religion 
so  or  so  modified,  than  whether  there  shall  be  any  sucli 
thing  !  or  whether  men  be  saved  by  it  or  lost ! 

This  sad  case,  that  so  many  were  likely  to  be  lost  under 
the  first  sound  of  the  gospel  ;  and  the  most  exemplary 
temper  of  our  blessed  Lord  in  reference  to  it,  are  represented 
in  the  following  treatise  ;  with  design  to  excite  their  care 
for  their  own  souls,  who  need  to  be  warned,  and  the  com- 
passions of  others  for  them  w^ho  are  so  little  apt  to  take 
warning.  The  good  Lord  grant  that  it  may  be,  some  way 
or  other,  useful  for  good  ! 

John  Howe. 


THE    REDEEMEE'S    TEARS 

WEPT    OVER   LOST    SOULS. 


"  And  when  fte  was  come  near,  he  beJield  the  city,  and  wept  over  it,  taping. 
If  thou  hadst  known,  even  thou,  at  least  in  this  thy  day,  the  things  which 
belong  unto  thy  peace  I  but  now  they  are  hid  from  thine  eyes" — Luke, 
xLx.  41,  42. 

We  have  here  a  compassionate  lamentation  in  the  midst 
of  a  solemn  triumph.  Our  Lord's  approach  unto  Jerusa- 
lem at  this  time,  and  his  entrance  into  it  (as  the  foregoing 
history  shews),  carried  with  them  some  face  of  regal  and 
triumphal  pomp,  but  with  such  allays,  as  discovered  a 
mind  most  remote  from  ostentation  ;  and  led  by  judgment 
(not  vain  glory),  to  transmit  through  a  dark  umbrage  some 
glimmerings  only  of  that  excellent  majesty  which  both  his 
sonship  and  his  mediatorship  entitled  him  unto  ;  a  very 
modest  and  mean  specimen  of  his  true  indubious  royalty 
and  kingly  state  ;  such  as  might  rather  intimate  than 
plainly  declare  it,  and  rather  afford  an  after-instruction  to 
teachable  minds,  than  beget  a  present  conviction  and  dread 
in  the  stupidly  obstinate  and  unteachable.  And  this  effect 
we  find  it  had,  as  is  observed  by  another  evangelical  histo- 
rian ;  who  relating  the  same  matter,  how  in  his  passage  to 
Jerusalem  the  people  met  him  with  branches  of  palm- 
trees  and  joyful  hosannas,  he  riding  upon  an  ass's  colt 
(as  princes  or  judges,  to  signify  meekness  as  much  as  state, 
were  wont  to  do.  Judges  v.  10),  tells  us,  these  things  his 
disciples  understood  not  at  the  first,  but  when  Jesus  was 
glorified,  then  remembered  they  that  these  things  were 
written  of  him,  and  that  they  had  done  these  things  unto 
him,  John,  xii.  16.     For  great  regard  was  had  in  this,  as 


16  THE  REDEEMER  S  TEARS 

in  all  the  acts  of  his  life  and  ministry,  to  that  last  and 
conclusive  part,  his  dying  a  sacrifice  upon  the  c  'oss  for 
the  sins  of  men  ;  to  observe  all  along  that  mediocrity,  and 
steer  that  middle  course  between  obscurity  and  a  terrifying, 
overpowering  glory,  that  this  solemn  oblation  of  himself 
might  neither  be  prevented,  nor  be  disregarded.  Agreeably 
to  this  design,  and  the  rest  of  his  course,  he  doth,  in  this 
solemnity,  rather  discover  his  royal  state  and  dignity  by  a 
darkemblem,  than  by  an  express  representation  ;  and  shews 
in  it  more  of  meekness  and  humility,  than  of  awful  majest} 
and  magnificence,  as  was  formerly  predicted,  Zech.  ix.  9. 
Rejoice  greatly,  0  daughter  of  Zion  ;  shout,  0  daughter  of 
Jerusalem  :  behold,  thy  King  cometh  unto  thee  :  he  is  just, 
and  having  salvation  ;  lowly,  and  riding  upon  an  ass,  and 
upon  a  colt  the  foal  of  an  ass. 

And  how  little  he  was  taken  in  this  piece  of  state,  is 
sufficiently  to  be  seen  in  this  paragraph  of  the  chapter. 
His  mind  is  much  more  taken  up  in  the  foresight  of  Jeru- 
salem's sad  case  ;  and  therefore  being  come  within  view  of 
it  (which  he  might  very  commodiously  have  in  the  descent 
of  the  higher  opposite  hill,  moimt  Olivet),  he  beheld  the 
city,  'tis  said,  and  wept  over  it.  Two  things  concur  to 
make  up  the  cause  of  this  sorrow  : — 1.  The  greatness  of  the 
calamity  ;  Jerusalem,  once  so  dear  to  God,  was  to  suffer, 
not  a  scar,  but  a  ruin  ; — "  The  days  shall  come  upon  thee, 
that  thine  enemies  shall  cast  a  trench  about  thee,  and  com- 
pass thee  in  on  every  side,  and  shall  lay  thee  even  with  the 
ground,  and  thy  children  within  thee  ;  and  they  shall  not 
leave  in  thee  one  stone  upon  another  :"  and — 2.  The  lost 
opportunity  of  preventing  it  ; — "  If  thouhadst  knowii,  even 
thou,  at  least  in  this  thy  day,  the  things  which  belong  unto 
thy  peace  !  but  now  they  are  hid  from  thine  eye^,"  ver. 
42.  And  again,  "  Thou  knewest  not  the  time  of  thy  visi- 
tation." 

First,  The  calamity  was  greater  in  his  eyes,  than  it  can 
be  in  ours.  His  large  and  comprehensive  mind  could  take 
the  compass  of  this  sad  case.  Our  thoughts  cannot  reach 
far,  yet  we  can  apprehend  what  may  make  this  case  very 


WEPT  OVER  LOST  SOULS.  »»'  17 

deplorable  ;  we  can  consider  Jerusalem  as  the  city  of  the 
great  King,  where  was  the  palace  and  throne  of  the  Ma- 
jesty of  heaven,  vouchsafing  to  ''  dwell  with  men  on  earth." 
Here  the  divine  light  and  glory  had  long  shone  ;  here  was 
the  sacred  Shechinah,  the  dwelling-place  of  the  Most  High, 
the  symbols  of  his  presence,  the  seat  of  worship,  the  mercy- 
seat,  the  place  of  receiving  addresses,  and  of  dispensing 
favours  ;  "  The  house  of  prayer  for  all  nations."  To  his 
own  people  this  was  the  city  of  their  solemnities,  whither 
the  tribes  were  wont  to  go  up,  the  tribes  of  the  Lord,  unto 
the  testimony  of  Israel,  to  give  thanks  unto  the  name  of 
the  Lord  :  for  there  were  set  thrones  of  judgment,  the 
thrones  of  the  house  of  David,  Psal.  cxxii.  4,  5.  He  that 
was  so  great  a  lover  of  the  souls  of  men,  how  grateful  and 
dear  to  his  heart  had  the  place  been  where  through  the 
succession  of  many  by-past  ages  the  great  God  did  use 
(though  more  obscurely)  to  unfold  his  kind  intentions 
towards  sinners,  to  hold  solemn  treaties  with  them,  to  make 
himself  known,  to  draw  and  allure  souls  into  his  own  holy 
worship  and  acquaintance  !  And  that  now  the  dismal 
prospect  presents  itself  of  desolation  and  ruin,  ready  to 
overwhelm  all  this  glory  !  and  lay  waste  the  dwellings  of 
divine  love  !  his  sorrow  must  be  conceived  proportionable 
to  the  greatness  of  this  desolating  change. 

Secondly,  And  the  opportunity  of  prevention  was  quite 
lost !  There  was  an  opportunity :  "  He  was  sent  to  the 
lost  sheep  of  the  house  of  Israel :  he  came  to  them  as  his 
own."  Had  they  received  him,  0  how  joyful  a  place  had 
Jerusalem  been !  How  glorious  had  the  triumphs  of 
God  been  there,  had  they  repented,  believed,  obeyed 
These  were  the  "  things  that  belonged  to  their  peace  ;" 
this  was  their  opportunity,  their  "  day  of  visitation  ;"  these 
were  the  things  that  might  have  been  done  within  that 
day  :  but  it  was  now  too  late,  their  day  was  over,  and  the 
things  of  their  peace  hid  fi-om  their  eyes  ;  and  how  fervent 
were  his  desires,  they  had  done  otherwise  !  taken  the  wise 
and  safe  course.  If  thou  hadst  known  !  the  words  admit 
the  optative  form,  £/  being  put,  as  'tis  observed  to  be  some- 

B 


18  THE  BEDEEMEB'S  TEABS 

times  by  other  authors,  for  s't&e,  utinam;  0  that  thoa 
hadst  known,  I  wish  thou  hadst ;  his  sorrow  must  be  pro- 
portionable to  his  love.  Or  otherwise  we  may  conceive 
the  sentence  incomplete,  part  cut  off  by  a  more  emphatical 
aposiopesis,  tears  interrupting  speech,  and  imposing  a  more 
speaking  silence,  which  imports  an  affection  beyond  all 
words.  They  that  were  anciently  so  over-officious  as  to 
raze  those  words  "  and  wept  over  it"  out  of  the  canon,  as 
thinking  it  unworthy  so  divine  a  person  to  shed  tears,  did 
greatly  err,  not  knowing  the  Scriptures  (which  elsewhere 
speak  of  our  Lord's  weeping),  nor  the  power  of  divine  love, 
(now  become  incarnate),  nor  indeed  the  true  pei-fections  and 
properties  of  human  nature  :  otherwise  they  had  never  taken 
upon  them  to  reform  the  gospel,  and  reduce  not  only 
Christianity,  but  Christ  himself,  to  the  measures  and  square 
of  their  stoical  philosophy  :  but  these  have  also  met  w^ith 
a  like  ancient  confutation. 

One  thing  (before  we  proceed)  needs  some  disquisition, 
viz. — Whether  this  lamentation  of  our  blessed  Loid  do  re- 
fer only  or  ultimately  to  the  temporal  calamity  he  foresaw 
coming  upon  Jerusalem  : — or  whether  it  had  not  a  further 
and  more  principal  reference  to  their  spiritual  and  eternal 
miseries  that  were  certain  to  be  concomitant,  and  conse- 
quent thereunto  1    Where  let  it  be  considered, 

1.  That  very  dreadful  spiritual  plagues  and  judgments 
did  accompany  their  destruction  very  generally  ;  which 
every  one  knows  who  is  acquainted  with  their  after-story, 
i.  e.  that  takes  notice  what  spirit  reigned  among  them,  and 
what  their  behaviour  was  towards  our  Lord  himself,  and 
afterwards  towards  his  apostles  and  disciples  all  along  to 
their  fearful  catastrophe  ;  (as  it  may  be  collected  from  the 
sacred  records,  and  other  history)  ;  what  blindness  of  mind, 
what  hardness  of  heart,  what  mighty  prejudice,  what  in- 
flexible obstinacy,  against  the  clearest  light,  the  largest 
mercy,  the  most  perspicuous  and  most  gi-acious  doctrine, 
and  the  most  glorious  works,  wrought  to  confirm  it,  against 
the  brightest  beams  and  evidences  of  the  divine  truth, 
love,  and  power !  what  persevering  impenitency  and  infi- 


WEPT  OVER  LOST  SOULS.  19 

delity  against  God  and  Christ,  proceeding  from  the  bitterest 
enmity  !  (Ye  have  both  seen  and  hated  me  and  my  Father, 
John,  XV.  24).  What  mad  rage  and  fury  against  one  another, 
even  when  death  and  destruction  were  at  the  very  door  ! 
Here  were  all  the  tokens  imaginable  of  the  most  tremen- 
dous infatuation,  and  of  their  being  forsaken  of  God.  Here 
was  a  concurrence  of  all  kinds  of  spiritual  judgments  in  the 
highest  degree. 

2.  That  the  concomitancy  of  such  spiritual  evils  with 
their  temporal  destruction,  our  Lord  foreknew  as  well  as 
their  temporal  destruction  itself.  It  lay  equally  in  view- 
before  him  ;  and  was  as  much  under  his  eye.  He  that 
knew  what  was  in  man,  could  as  well  tell  what  would  be 
in  him.  And  by  the  same  light  by  which  he  could  imme- 
diately look  into  hearts,  he  could  as  well  see  into  futurities, 
and  as  well  the  one  futurity  as  the  other.  The  knowledge 
of  the  one  he  did  not  owe  to  his  human  understanding :  from 
his  divine  understanding,  whereby  he  knew  all  things,  the 
other  could  not  be  hid. 

3.  The  connexion  between  the  impenitency  and  infidelity 
that  prove  to  be  final,  and  eternal  misery,  is  known  to  us 
all.  Of  his  knowlege  of  it  therefore  (whose  law  hath  made 
the  connexion,  besides  what  there  is  in  the  nature  of  the 
things  themselves)  there  can  be  no  doubt. 

4.  That  the  miseries  of  the  soul,  especially  such  as  prove 
incurable  and  eternal,  are  in  themselves  far  the  greatest,  we 
all  acknowledge  :  nor  can  we  make  a  difficulty  to  believe, 
that  our  Lord  apprehended  and  considered  things  according 
as  they  were  in  themselves,  so  as  to  allow  every  thing  its 
own  proper  weight  and  import  in  his  estimating  of  them. 
These  tilings  seem  all  very  evident  to  any  eye.  Now  though 
it  be  confessed  not  impossible,  that  of  things  so  distinct 
from  one  another  as  outward  and  temporal  evils,  and  those 
that  are  spiritual  and  eternal,  even  befalling  the  same 
persons,  one  may  for  the  present  consider  the  one  without 
attending  to  the  other,  or  making  distinct  reflection  thereon 
at  the  same  time  ;  yet  how  unlikely  is  it,  these  things  bor- 
dering so  closely  upon  one  another  as  they  did  in  the  pre- 


20  THE  BEDEEMEr's  TEARS 

sent  case,  that  so  comprehensive  a  mind  as  our  Saviour's 
was,  sufficiently  ahle  to  enclose  them  both,  and  so  spiritual 
a  mind,  apt  no  doubt  to  consider  most  what  was  in  itself 
most  considerable,  should  in  a  solemn  lamentation  of  so  sad 
a  case,  wholly  overlook  the  saddest  part,  and  stay  his 
thoughts  only  upon  the  surface  and  outside  of  it !  That  he 
mentions  only  the  approaching  outward  calamity  (ver.  43, 
44),  was  that  he  spake  in  the  hearing  of  the  multitude,  and 
upon  the  way,  but  in  passing,  when  there  was  not  oppor- 
tunity for  large  discourse  ;  and  therefore  he  spake  what 
might  soonest  strike  their  minds,  was  most  liable  to  com- 
mon apprehension,  and  might  most  deeply  affect  ordinary, 
and  not  yet  enough  prepared,  hearers. 

And  he  spake  what  he  had,  no  doubt,  a  deep  sense  of 
himself.  Whatever  of  tender  compassions  might  be  ex- 
pected fi-om  the  most  perfect  humanity  and  benignity, 
could  not  be  wanting  in  him,  upon  the  foresight  of  such  a 
calamity  as  was  coming  upon  that  place  and  people.  But 
yet,  what  was  the  sacking  of  a  city,  the  destroying  of 
pompous  buildings  that  were  all  of  a  perishable  material, 
the  mangling  of  human  flesh,  over  which  the  worm  was 
otherwise  shortly  to  have  had  dominion  ;  to  the  alienation 
of  men's  minds  fi-om  God,  their  disaffection  to  the  only 
means  of  their  recovery,  and  reconciliation  to  him,  and 
their  subjection  to  his  wrath  and  curse  for  ever  !  When 
also  it  is  plain  he  considered  that  perverse  temper  of  mind 
and  spirit  in  them,  as  the  cause  of  their  ruin  !  which  his 
own  words  imply  ;  that  "  the  things  which  belonged  to 
their  peace  were  hid  fi-om  their  eyes  ;"  and  that  the  things 
he  foretold,  should  befall  them,  because  "  they  knew  not 
the  time  of  their  visitation."  For  what  could  the  things 
be  that  belonged  to  their  peace,  but  turning  to  God,  be- 
lieving in  himself,  as  the  Messiah,  bringing  forth  the  fruits 
meet  for  repentance  1  Whence  also  there  must  be  another 
latent  and  concealed  meaning  of  their  peace  itself,  than 
only  their  continued  amity  with  the  Roman  state ;  their 
peace  with  heaven  ;  their  being  set  right,  and  standing  in 
favour  and  acceptance,  with  God.    For  was  it  ever  the  first 


WEPT  OVER  LOST  SOULS.  21 

intention  of  the  things  enjoined  in  gospel,  but  to  entitle 
men  to  earthly  secular  benefits  ? 

Nor  can  we  doubt  but  the  sa,me  things  lay  deep  in  the 
mind  of  our  blessed  Lord,  when  he  uttered  these  words, 
as  when  he  spake  those  so  very  like  them,  Matt,  xxiii,  37, 
38.  0  Jerusalem,  Jerusalem,  thou  that  killest  the  pro- 
phets, and  stonest  them  which  are  sent  unto  thee,  how  often 
would  I  have  gathered  thy  children  together  even  as  a  hen 
gathereth  her  chickens  under  her  wings,  and  ye  would  not ! 
Behold,  your  house  is  left  unto  you  desolate.  These  other 
were  not  spoken  indeed  at  the  same  time,  but  very  soon 
after :  those  we  are  considering,  in  his  way  to  the  city, 
these  when  he  was  come  into  it,  most  probably,  by  the 
series  of  the  evangelical  history,  the  second  day,  after  his 
having  lodged  the  first  night  at  Bethany.  But  it  is  plain 
they  have  the  same  sense,  and  that  the  same  things  lay 
with  great  weight  upon  his  spirit ;  so  that  the  one  passage 
may  contribute  much  to  the  enlightening  and  expounding 
of  the  other. 

Now  what  can  be  meant  by  that,  "  I  would  have  gather- 
ed you  as  the  hen  her  chickens  under  her  wings  V  Could 
it  intend  a  political  meaning  ;  that  he  would  have  been  a 
temporal  prince  and  saviour  to  them  ]  which  he  so  earnestly 
declined  and  disclaimed  ;  professing  to  the  last,  his  king- 
dom was  not  of  this  world.  It  could  mean  no  other  thing, 
but  that  he  would  have  reduced  them  back  to  God,  have 
gathered  and  united  them  under  his  own  gracious  and  safe 
conduct  in  order  thereto,  have  secured  them  from  the  divine 
wrath  and  justice,  and  have  conferred  on  them  spiritual 
and  eternal  blessings.  In  a  like  sense  i\\e\x  peace  here  was 
no  doubt  more  principally  to  be  understood ;  and  their  loss 
and  forfeiture  of  it,  by  their  not  understanding  the  things 
belonging  thereto,  considered  and  lamented. 

Therefore  the  principal  intendment  of  this  lamentation, 
though  directly  applied  to  a  community,  and  the  formed 
body  of  a  people,  is  equally  applicable  unto  particular 
persons  living  under  the  gospel,  or  to  whom  the  ordinary 
means  of  conversion  and  salvation  are  vouchsafed,  but  are 


22  THE  REDEEMER  S  TEARS 

neglected  by  them  and  forfeited.  We  may  therefore  thus 
smn  up  the  meaning  and  sense  of  these  words  : — That  it  is 
a  thing  in  itself  very  lamentable,  and  much  lamented  by 
our  Lord  Jesus,  when  such  as  living  under  the  gospel,  have 
had  a  day  of  grace,  and  an  opportunity  of  knowing  the 
things  belonging  to  their  peace,  have  so  outworn  that  day, 
and  lost  their  opportunity,  that  the  things  of  their  peace 
are  quite  hid  from  their  eyes  : — where  we  have  these  dis- 
tinct heads  of  discourse  to  be  severally  considered  and  in- 
sisted on, 

I.  AVhat  are  the  things  necessary  to  be  kno^^^l  by  such  as 
live  under  the  gospel,  as  immediately  belonging  to  their 
peace. 

II.  That  they  have  a  day  or  season  wherein  to  know  not 
these  things  only,  but  the  whole  compass  of  their  case,  and 
what  the  knowledge  of  those  things  more  immediately  be- 
longing to  their  peace  supposes,  and  depends  upon. 

III.  That  this  day  hath  its  boimds  and  limits,  so  that 
when  it  is  over  and  lost ;  those  things  are  for  ever  hid  fi'om 
their  eyes. 

IV.  That  this  is  a  case  to  be  considered  with  deep  resent- 
ment and  lamentation,  and  was  so  by  our  Lord  Jesus. 

I.  What  are  the  things  necessary  to  be  known  by  such 
as  live  under  the  gospel,  as  immediately  belonging  to  their 
peace  ?  Where  we  are  more  particularly  to  inquire, — 1. 
What  those  things  themselves  are — 2.  What  sort  of  know- 
ledge of  them  it  is  that  here  is  meant,  and  made  necessary. 

1.  What  the  things  are  which  belong  to  the  peace  of  a 
people  living  under  the  gospel.  The  things  belonging  to 
a  people's  peace,  are  not  throughout  the  same  with  all. 
Living,  or  not  living,  under  the  gospel  makes  a  consider- 
able difference  in  the  matter.  Before  the  incarnation  and 
public  appearance  of  our  Lord,  something  was  not  neces- 
sary among  the  Jews,  that  afterwards  became  necessary. 
It  was  sufficient  to  them  before,  to  believe  in  a  Messiah  to 
come,  more  indefinitely.  Afterwards  he  plainly  tells  them, 
If  ye  believe  not  that  I  am  he,  ye  shall  die  in  your  sins, 
John,  viii.  24.  Believing  in  Christ  cannot  be  necessary  to 


WEPT  OVER  LOST  SOULS.  23 

pagans  that  never  heard  of  him,  as  a  duty,  howsoever  neces- 
sary it  may  be  as  a  'means.  Their  not  believing  in  him 
cannot  be  itself  a  sin,  though  by  it  they  should  want  re- 
medy for  their  other  sins.  But  it  more  concerns  us  who 
do  live  under  the  gospel,  to  apprehend  aright  what  is  ne- 
cessary for  ourselves.  That  is  a  short  and  full  summary 
which  the  Apostle  gives,  Acts,  xx.  21.  Repentance  towards 
God,  and  faith  in  our  Lord  Jesus  Christ.  The  gospel  finds 
us  in  a  state  of  apostacy  from  God,  both  as  our  sovereign 
Ruler,  and  sovereign  Good,  not  apt  to  obey  and  glorify  him, 
as  the  former,  nor  enjoy  him,  and  be  satisfied  in  him,  as 
the  latter.  Repentance  towards  God  cures  and  removes 
this  disaffection  of  our  minds  and  hearts  towards  him, 
under  both  these  notions.  By  it  the  whole  soul  turns  to 
him,  with  this  sense  and  resolution  :  "  I  have  been  a  re- 
bellious disloyal  Avretch,  against  the  high  authority  and 
most  rightful  government  of  him  who  gave  me  breath,  and 
whose  creature  I  am.  I  will  live  no  longer  thus.  Lo  now 
I  come  back  unto  thee,  0  Lord,  thou  art  my  Lord  and 
God.  Thee  I  now  design  to  serve  and  obey,  as  the  Lord 
of  my  life  ;  thee  I  will  fear,  unto  thee  I  subject  myself,  to 
live  no  longer  after  my  own  will,  but  thine.  I  have  been 
hitherto  a  miserable  forlorn  distressed  creatui-e,  destitute  of 
any  thing  that  could  satisfy  me,  or  make  me  happy  ;  have 
set  my  heart  upon  a  vain  and  thorny  world,  that  had 
nothing  in  it  answerable  to  my  real  necessities,  that  hath 
flattered  and  mocked  me  often,  never  satisfied  me,  and  been 
wont  to  requite  my  pm-suits  of  satisfaction  from  it  with 
vexation  and  trouble,  and  '  pierce  me  through  with  many 
sorrows.'  I  have  borne  in  the  mean  time  a  disaffected 
heart  towards  thee,  have  therefore  cast  thee  out  of  my 
thoughts,  so  that  amidst  all  my  disappointments  and  sor- 
rows, it  never  came  into  my  mind  to  say,  '  Where  is  God 
my  Maker  ?'  I  could  never  savour  any  thing  spiritual 
or  divine,  and  was  ever  more  ready,  in  distress,  to  turn 
myself  any  way  than  (that  which  I  ought)  towards  thee. 
I  now  see  and  bemoan  my  folly,  and  with  a  convinced, 
self-judging  heart,  betake  myself  to  thee  ;  the  desii'es  of  my 


24  THE  redeemer's  tears 

soul  are  now  unto  thy  name,  and  to  the  remembrance  of 
thee.  Whom  have  I  in  heaven  but  thee,  or  on  earth  that 
I  can  desire  besides  thee  ?" 

This  is  "  repentance  towards  God,"  and  is  one  thing 
belonging,  and  most  simply  necessary,  to  our  peace.  But 
though  it  be  most  necessary,  it  is  not  enough.  It  answers 
to  something  of  our  ^vretched  case,  but  not  to  every  thing. 
We  were  in  our  state  of  apostasy  averse  and  disaffected  to 
God.  To  this  evil,  repentance  towards  him  is  the  opposite 
and  only  proper  remedy.  But  besides  our  being  without 
inclination  towards  him,  we  are  also  without  interest  in  him. 
We  not  only  had  unjustly  cast  off  him,  but  were  also  most 
justly  cast  off  by  him.  Our  injustice  had  set  us  against 
him,  and  his  justice  had  set  him  against  us  ;  we  need,  in 
order  to  our  peace  with  him,  to  be  relieved  as  well  against 
his  justice,  as  our  own  injustice.  What  if,  now  we  would 
return  to  him,  he  will  not  receive  us  ]  And  he  will  not 
receive  us  for  our  own  sakes.  He  must  have  a  recom- 
pense for  the  wrong  we  had  done  him,  by  our  rebellion 
against  his  government,  and  our  contempt  of  his  goodness. 
Our  repentance  is  no  expiation.  Nor  have  we  of  our  o\^^l, 
or  were  capable  of  obliging  him  to  give  us,  the  power  and 
grace  to  repent.  Our  high  violation  of  the  sacred  rights 
and  honour  of  the  Godhead,  made  it  necessary,  in  order  to 
our  peace  and  reconciliation,  there  should  be  a  sacrifice,  and 
a  mediator  between  him  and  us.  He  hath  judged  it  not 
honourable  to  him,  not  becoming  him  to  treat  with  us,  or 
vouchsafe  us  favours  upon  other  terms.  And  since  he 
thought  it  necessary  to  insist  upon  having  a  sacrifice,  he 
judged  it  necessary  too,  to  have  one  proportionable  to  the 
wrong  done  ;  lest  he  should  make  the  Majesty  of  heaven 
cheap,  or  occasion  men  to  think  it  a  light  matter  to  have 
fundamentally  overturned  the  common  order  which  was 
settled  between  himself  and  men.  The  whole  earth  could 
not  have  afforded  such  a  sacrifice,  it  must  be  supplied  from 
heaven.  His  co-eternal  Son  made  man,  and  so  uniting 
heaven  and  earth  in  his  own  person,  undertakes  to  be  that 
sacrifice,  and,  in  the  virtue  of  it,  to  be  a  standing  continual 


WEPT  OVER  LOST  SOULS.  25 

Mediator  between  God  and  us ;  through  him,  and  for  his 
sake,  all  acts  and  influences  of  grace  are  to  proceed  towards 
us.  IS"o  sin  is  to  be  forgiven,  no  grace  to  be  conferred,  but 
upon  his  account.  'Tis  reckoned  most  God-like,  most  suit- 
able to  the  divine  greatness,  once  off'ended,  to  do  nothing 
that  shall  import  favour  towards  sinners,  but  upon  his 
constant  interposition.  Him  hath  he  set  over  us,  and  di- 
rected that  all  our  applications  to  himself,  and  all  our 
expectations  from  him,  should  be  through  him.  Him  hath 
he  exalted  to  be  a  Prince  and  a  Saviour,  to  give  us  re- 
pentance and  remission  of  sins.  Acts,  v.  31.  Now  to  one  so 
high  in  power  over  us,  he  expects  we  should  pay  a  suitable 
homage.  That  homage  the  Holy  Scriptui-e  calls  by  the 
name  of  Faith,  believing  on  him.  God  hath  set  him  forth 
to  be  a  propitiation,  through  faith  in  his  blood,  to  declare 
his  righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God  ;  to  declare  his  righteous- 
ness, that  he  might  be  just,  and  the  justifier  of  him  which 
believeth  in  Jesus,  Rom.  iii.  25,  26.  So  that  when  by 
repentance  we  tui-n  to  God,  as  our  end,  we  must  also  apply 
ourselves  by  faith,  to  our  Lord  Jesus  Christ,  as  our  way 
to  that  end.  Which  till  we  do,  we  are  in  rebellion  still, 
and  know  not  what  belongs  to  our  peace.  He  insists  that  his 
Son,  into  whose  hands  he  hath  committed  our  affairs,  should 
be  honoured  by  us,  as  he  himself  requires  to  be,  John,  v.  23. 
Now  these  two  things  sum  up  our  part  of  the  covenant 
between  God  and  us.  By  repentance  we  again  take  God 
for  our  God.  Repenting  we  return  to  him  as  our  God.  By 
faith  we  take  his  Son  for  our  Prince  and  Saviour.  These 
things,  by  the  tenor  of  the  evangelical  covenant,  are  re- 
quired of  us.  Peace  is  settled  between  God  and  us  (as  it  is 
usually  with  men  towards  one  another  after  mutual  hos- 
tilities) by  striking  a  covenant.  And  in  our  case  it  is  a 
covenant  by  sacrifice,  as  you  have  seen.  Nor  are  harder 
terms  than  these  imposed  upon  us.  Dost  thou  now,  sinner, 
apprehend  thyself  gone  off  from  God  ?  and  find  a  war  is 
commenced  and  on  foot,  between  God  and  thee  ?  He  can 
easily  conquer  and  crush  thee  to  nothing,  but  he  offers 


26  THE  redeemer's  tears 

thee  terms  of  peace,  upon  which  he  is  willing  to  enter  into 
covenant  with  thee.  Dost  thou  like  his  tenns  ?  Art  thou 
willing  to  return  to  him,  and  take  him  again  for  thy  God  ? 
to  resign  and  commit  thyself  with  unfeigned  trust  and  sub- 
jection into  the  hands  of  his  Son  thy  Redeemer?  These 
are  "  the  things  which  belong  to  thy  peace."  See  that  thou 
now  know  them. 

2.  But  what  knowledge  of  them  is  it  that  is  here  meant  1 
The  thing  speaks  itself.  It  is  not  a  mere  contemplative 
knowledge.  We  must  so  know  them  as  to  do  them  ;  other- 
wise the  increase  of  knowledge  is  the  increase  of  sorrow. 
Thy  guilt  and  misery  will  be  the  greater.  To  know  any 
thing  that  concerns  our  practice,  is  to  no  purpose  if  we  do 
not  practise  it.  It  was  a  Hebrew  form  of  speech,  and  is  a 
common  form,  by  words  of  knowledge  to  imply  practice. 
It  being  taken  for  granted  that  in  matters  so  very  reason- 
able and  important,  if  what  we  are  to  do  once  be  rightly 
known,  it  will  be  done.  Thus  elsewhere  the  same  great 
requisites  to  eternal  life  and  blessedness  are  expressed  by 
our  Lord.  This  is  life  eternal,  to  know  thee  the  only  true 
God,  and  Jesus  Christ  whom  thou  hast  sent ;  it  being  sup- 
posed and  taken  for  granted  that  a  true,  vivid  knowledge 
of  God  and  Christ  will  immediately  form  the  soiil  to  all 
suitable  dispositions  and  deportments  towards  the  one  and 
the  other ;  and  consequently  to  all  men  also,  as  Christian 
precepts  do  direct  to  all  the  acts  of  sobriety,  justice,  and 
charity,  unto  which  the  law  of  Christ  obliges.  An  habitual 
course  of  sin  in  any  kind,  is  inconsistent  with  this  know- 
ledge of  the  things  of  our  peace,  and  therefore  with  our 
peace  itself.  All  sin  is  in  a  true  sense  reducible  to  igno- 
rance ;  and  customary  sinning  into  total  destitution  of  di- 
vine knowledge.  According  to  the  usual  style  of  the  sa- 
cred writings,  1  Cor.  xv.  34.  Awake  to  righteousness, 
and  sin  not ;  for  some  have  not  the  knowledge  of  God. 
3  John  ii.  He  that  sinneth  i.  e.  that  is  a  doer  of  sin,  6  xa- 
xoToiuv,  a  worker  of  iniquity,  hath  not  seen  God. 

II.  Such  as  live  under  the  gospel  have  a  day,  or  a  pre- 
sent opportunity,  for  the  obtaining  the  knowledge  of  these 


WEPT  OVER  LOST  SOULS.  27 

things  immediately  belonging  to  their  peace,  and  of  what- 
soever is  besides  necessary  thereunto.  I  say  nothing  what 
opportunities  they  have  Avho  never  lived  under  the  gospel, 
who  yet  no  doubt  might  generally  know  more  than  they 
do  ;  and  know  better  what  they  do  know.  It  suffices  us 
who  enjoy  the  gospel,  to  understand  our  own  advantages 
thereby.  Nor,  as  to  those  who  do  enjoy  it,  is  every  one's 
day  of  equal  clearness.  How  few  in  comparison,  have  ever 
seen  such  a  day  as  Jerusalem  at  this  time  did  !  made  by 
the  immediate  beams  of  the  Sun  of  righteousness  !  oui-  Lord 
himself  vouchsafing  to  be  their  Instructor,  so  speaking  as 
never  man  did  ;  and  with  such  authority  as  far  outdid  their 
other  teachers,  and  astonished  the  hearers.  In  what  trans- 
ports did  he  use  to  leave  those  that  heard  him,  wheresoever 
he  came,  wondering  at  the  gracious  words  that  came  out 
of  his  mouth  !  And  with  what  mighty  and  beneficial  works 
was  he  wont  to  recommend  his  doctrine,  shining  in  the 
glorious  power,  and  savouring  of  the  abundant  mercy  of 
heaven,  so  as  every  apprehensive  mind  might  see  the  Deity 
was  incarnate,  Goa  was  come  doA\Ti  to  treat  with  men,  and 
allure  them  into  the  knowledge  and  love  of  himself.  The 
word  was  made  flesh.  What  unprejudiced  mind  might 
not  perceive  it  to  be  so  ?  He  was  there  manifested  and 
veiled  at  once  ;  both  expressions  are  used  concerning  the 
same  matter.  The  Divine  beams  were  somewhat  obscured, 
but  did  yet  ray  through  that  vail  ;  so  that  his  glory  was 
beheld  as  the  glory  of  the  only  begotten  Son  of  the  Father, 
full  of  grace  and  trutb,  John  i.  14.  This  Sun  shone  with 
a  mild  and  benign,  but  with  a  powerful  vivifying  light. 
In  him  was  life,  and  that  life  was  the  light  of  men.  Such 
a  light  created  unto  the  Jews  this  their  day.  Happy  Jews, 
if  they  had  understood  their  own  happiness  !  And  the  days 
that  followed,  to  them  (for  a  while)  and  the  gentile  world, 
were  not  inferior,  in  some  respects  brighter  and  more  glo- 
rious (the  more  copious  gift  of  the  Holy  Gliost  being  re- 
served unto  tlie  crowning  and  enthroning  of  the  victorious 
Redeemer),  when  the  everlasting  gospel  flew  like  lightning 
to  the  utmost  ends  of  the  earth  ;  and  the  word  which  began 


28  THE  REDEEMER  S  TEARS 

to  be  spoken  by  the  Lord  himself,  was  confirmed  by  them 
that  heard  him,  God  also  himself  bearing  them  witness, 
with  signs,  and  wonders,  and  gifts  of  the  Holy  Ghost,  Heb. 
ii.  4.  No  such  day  hath  been  seen  this  many  an  age.  Yet 
whithersoever  the  same  gospel,  for  substance,  comes,  it  also 
makes  a  day  of  the  same  kind,  and  affords  always  true, 
though  diminished  light ;  whereby,  however  the  things  of 
our  peace  might  be  understood  and  known.  The  written 
gospel  varies  not  ;  and  if  it  be  but  simply  and  plainly  pro- 
posed (though  to  some  it  be  proposed  with  more  advantage, 
to  some  with  less,  yet),  still  we  have  the  same  things  im- 
mediately relating  to  our  peace  extant  before  our  eyes  ;  and 
divers  things  besides,  which  it  concerns  us  to  be  acquainted 
with,  that  we  may  the  more  distinctly  and  to  better  pur- 
pose understand  these  things.     For  instance, 

1.  We  have  the  true  and  distinct  state  of  the  quarrel 
between  God  and  us.  Pagans  have  understood  somewhat 
of  the  apostasy  of  man  from  God  ;  that  he  is  not  in  the 
same  state  wherein  he  was  at  first.  But  while  they  have 
understood  that  something  was  amiss,  they  could  scarce 
tell  what.  The  gospel  reveals  the  universal  pravity  of 
the  degenerate  nature  even  of  all  men,  and  of  every  faculty, 
in  man  ;  That  there  is  none  that  doeth  good,  no  not  one 
(Rom.  iii.)  ;  and  that  every  one  is  altogether  become  filthy 
and  impure,  and  that  there  is  an  entire  old  man  to  be  put 
off,  wholly  corrupt  by  deceivable  lusts  (Eph.  iv.)  ;  that  the 
axgoTTOA/?,  the  noblest  powers,  are  vitiated,  the  mind  and 
conscience  defiled  ;  that  the  spirit  of  the  mind  needs  renew- 
ing, is  sunk  into  carnality  ;  and  that  the  carnal  mind  is 
enmity  against  God  (Rom.  viii.),  and  is  not  subject  to  his 
law,  nor  can  be,  nor  capable  of  savouring  the  things  of 
God  ;  that  the  sinner  is  in  the  flesh,  under  the  dominion 
of  power,  and  in  the  possession  of  the  fleshly,  sensual  na- 
ture, and  can  therefore  neither  obey  God  nor  enjoy  him  ; 
that  it  is  become  impossible  to  him  either  to  please  God, 
or  be  pleased  with  him.  That  the  sinner's  quarrel  there- 
fore with  God  is  about  the  most  appropriate  rights  of  the 
Godhead  ;  the  controversy  is  who  shall  be  God,  which  is 


TVEPT  OVER  LOST  SOULS.  29 

the  supreme  authority  and  which  is  the  supreme  good. 
The  former  peculiarity  of  the  Godhead,  the  lapsed  creature 
is  become  so  insolent,  as  to  usurp  and  arrogate  to  himself. 
When  he  is  become  so  much  less  than  a  man  (a  very  beast) 
he  will  be  a  god.  His  sensual  will  shall  be  his  only  law. 
He  lives  and  walks  after  the  flesh,  serves  divers  lusts  and 
pleasures,  and  says,  "  Who  is  the  Lord  over  me  ?"  But 
being  conscious  that  he  is  not  self-sufficient,  that  he  must 
be  beholden  to  somewhat  foreign  to  himself  for  his  satis- 
faction, and  finding  nothing  else  suitable  to  his  sensual 
inclination ;  that  other  divine  peculiarity,  to  be  the  supreme 
good,  he  places  upon  the  sensible  world  ;  and  for  this  pur- 
pose that  shall  be  his  god  ;  so  that  between  himself  and 
the  world  he  attempts  to  share  the  undivided  Godhead. 
This  is  a  controversy  of  a  high  nature,  and  about  other 
matters  than  even  the  Jewish  Rabbins  thought  of,  who 
when  Jerusalem  was  destroyed,  supposed  God  was  angry 
with  them  for  their  neglect  of  the  recitation  of  their  phy- 
lacteries morning  and  evening ;  or  that  they  were  not  re- 
spectful enough  of  one  another  ;  or  that  distance  enough 
was  not  observed  between  superiors  and  inferiors,  &c.  The 
gospel  impleads  men  as  rebels  against  their  rightful  Lord  ; 
but  of  this  treason  against  the  Majesty  of  heaven  men  little 
suspect  themselves  till  they  are  told.  The  gospel  tells  them 
so  plainly,  represents  the  matter  in  so  clear  a  light,  that 
they  need  only  to  contemplate  themselves  in  that  light,  and 
they  may  see  that  so  it  is.  Men  may  indeed,  by  resolved, 
stiff  winking,  create  to  themselves  a  darkness  amidst  the 
clearest  light.  But  open  thine  eyes  man,  thou  that  livest 
under  the  gospel,  set  thyself  to  view  thine  own  soul,  thou  wilt 
find  it  is  day  with  thee  ;  thou  hast  a  day,  by  being  under 
the  gospel,  and  light  enough  to  see  that  this  is  the  posture 
of  thy  soul,  and  the  state  of  thy  case  God-ward.  And  it  is 
a  great  matter  towards  the  understanding  the  things  of  thy 
peace,  to  know  aright  what  is  the  time  state  of  the  quarrel 
between  God  and  thee. 

2.  The  gospel  affords  light  to  know  what  the  issue  of 
this  quarrel  is  sure  to  be,  if  it  go  on,  and  there  be  no  recon- 


30  THE  REDEEMER  8  TEARS 

ciliation.  It  gives  us  other  and  plainer  accounts  of  the 
punishment  of  the  other  world  ;  more  fully  represents  the 
extremity  and  perpetuity  of  the  future  miseries,  and  state 
of  perdition  appointed  for  the  ungodly  world ;  speaks  out 
concerning  the  "  Tophet  prepared  of  old"  (Isa.  xxx.),  "  the 
lake  of  fire  and  brimstone"  (Rev.  xxi.)  ;  shews  the  miseries 
of  that  state  to  he  the  immediate  effects  of  divine  displea- 
sure ;  that  "  the  breath  of  the  Almighty  as  a  river  of  brim- 
stone" always  foments  those  flames  ;  that  "  indignation 
and  wrath  cause  the  tribulation  and  anguish"  (Rom.  ii.) 
v/hich  must  be  the  portion  of  evil-doers  ;  and  how  "  fearful  a 
thing  it  is  to  fall  into  the  hands  of  the  living  God  !"  (Heb. 
X.)  It  gives  us  to  understand  what  accession  men's  own 
unaltered  vicious  habits  will  have  to  their  miseries  ;  their 
own  outrageous  lusts  and  passions,  which  here  they  made 
it  their  business  to  satisfy,  becoming  their  insatiable  tor- 
mentors ;  that  they  are  to  receive  "  the  things  done  in  the 
body,  according  to  what  they  have  done"  (2  Cor.  v.)  ;  and 
that  "  what  they  have  sowed,  the  same  also  they  are  to  reap" 
(Gal.  vi.)  ;  and  what  their  own  guilty  reflections  will  con- 
tribute, the  bitings  and  gna wings  of  the  worm  that  dies 
not,  the  venomous  corrosions  of  the  viper  bred  in  their 
own  bosoms,  and  now  become  a  full-grown  serpent ;  what 
the  society  and  insultation  of  devils,  with  whom  they  are 
to  partake  in  woes  and  torments,  and  by  whom  they  have 
been  seduced  and  trained  into  that  cursed  partnership  and 
commimion  ;  and  that  this  fire  wherein  they  are  to  be  tor- 
mented together,  is  to  be  everlasting,  "  a  fire  never  to  be 
quenched."  If  men  be  left  to  their  own  conjectures  only, 
touching  the  danger  they  incur  by  continuing  and  keeping 
up  a  war  with  heaven,  and  are  to  make  their  own  hell,  and 
that  it  be  the  creature  only  of  their  o^^^l  imagination  ;  'tis 
like  they  will  make  it  as  easy  and  favourable  as  they  can  ; 
and  so  are  little  likely  to  be  urged  earnestly  to  sue  for 
peace  by  the  imagination  of  a  tolerable  hell.  But  if  they 
understand  it  to  be  altogether  intolerable,  this  may  make 
them  bestir  themselves,  and  think  the  favour  of  God  worth 
the  seeking.     The  gospel  imports  favour  and  kindness  to 


WEPT  OVEE  LOST  80ULS.  31 

you,  when  it  imports  most  of  terror,  in  telling  you  so  plainly 
the  worst  of  your  case  if  you  go  on  in  a  sinftil  course.  It 
makes  you  a  day,  by  which  you  may  make  a  timer  judg- 
ment of  the  blackness,  darkness,  and  horror  of  that  ever- 
lasting night  that  is  coming  on  upon  you  ;  and  lets  you 
know  that  black  and  endless  night  is  introduced  by  a  ter- 
rible preceding  day,  that  day  of  the  Lord  the  business 
whereof  is  judgment.  They  that  live  under  the  gospel 
cannot  pretend  they  are  in  darkness  so  as  that  day  should 
overtake  them  as  a  thief;  and  that,  by  surprise,  they  should 
be  doomed  and  abandoned  to  the  regions  of  darkness.  The 
gospel  forewarns  you  plainly  of  all  this  ;  which  it  does 
not  merely  to  fright  and  torment  you  before  the  time,  but 
that  you  may  steer  your  course  another  way,  and  escape 
the  place  and  state  of  torment.  It  only  says  this  that  it 
may  render  the  more  acceptable  to  you  what  it  hath  to  say 
besides  ;  and  only  threatens  you  with  these  things  if  there 
be  no  reconciliation  between  God  and  you.  But  then  at 
the  same  time, 

3.  It  also  represents  God  to  you  as  reconcilable  through 
a  Mediator.  In  that  gospel  "  peace  is  preached  to  you, 
by  Jesus  Christ."  That  gospel  lets  you  see  God  in  Christ 
reconciling  the  world  unto  himself,  that  sin  may  not  be 
imputed  to  them.  That  gospel  proclaims  glory  to  God  in 
the  highest,  peace  on  earth,  good  will  towards  men.  So 
did  the  voices  of  angels  sum  up  the  glad  tidings  of  the 
gospel,  when  that  Prince  of  peace  was  born  into  the  world. 
It  tells  you  "  God  desires  not  the  death  of  sinners,  but  that 
they  may  turn  and  live  ;"  that  he  would  "  have  all  men 
be  saved,  and  come  to  the  knowledge  of  the  truth  ;"  that 
he  is  "  long-suffering  towards  them,  not  willing  that  any 
should  perish,  but  that  all  should  come  to  repentance," 
that  he  "  so  loved  the  world  that  he  gave  his  only-begotten 
Son,  that  whosoever  believes  on  him  should  not  perish, 
but  have  everlasting  life."  The  rest  of  the  world  can't 
but  collect,  from  darker  intimations,  God's  favourable  pro- 
pensions  towards  them.  He  spares  them,  is  patient  to- 
wards them,  that  herein  "  his  goodness  might  lead  them  to 


32  THE  REDEEMER  S  TEARS 

repentance."  He  sustains  them,  lets  them  dwell  in  a 
world  which  they  might  understand  was  of  his  making, 
and  whereof  he  is  absolute  Lord.  "  They  live,  move,  and 
have  their  being  in  him,  that  they  might  seek  after  him, 
and  by  feeling  find  him  out."  He  doth  them  "  good, 
gives  them  rain  from  heaven  and  fruitful  seasons,  filling 
their  hearts  with  food  and  gladness."  He  lets  "  his  sun 
shine  on  them,"  whose  far  extended  beams  shew  forth  his 
kindness  and  benignity  to  men,  even  "  to  the  utmost  ends 
of  the  earth.  For  there  is  no  speech  or  language  whither 
his  line  and  circle  reaches  not."  But  those  are  but  dull 
and  glimmering  beams  in  comparison  of  thoss  that  shine 
from  the  Sun  of  righteousness  through  the  gospel -revela- 
tion, and  in  respect  of  that  divine  glory  which  appears  in 
the  face  of  Jesus  Christ.  How  clearly  doth  the  light  of 
this  gospel- day  reveal  God's  design  of  reducing  sinners, 
and  reconciling  them  to  himself  by  a  Redeemer  !  How 
canst  thou  but  say,  sinner,  thou  hast  a  day  of  it  ?  and  clear 
day-light  shewing  thee  what  the  good  and  acceptable  will 
of  God  towards  thee  is  ?  Thou  art  not  left  to  guess  only 
thou  mayst  be  reconciled  and  find  mercy,  and  to  grope  and 
feel  thy  way  in  the  dark,  unless  it  be  a  darkness  of  thy  own 
making.  And  whereas  a  sinner,  a  disloyal  rebellious  crea- 
ture, that  hath  affronted  the  Majesty  of  heaven,  and  engaged 
against  himself  the  wrath  and  justice  of  his  Maker,  and  is 
unable  to  make  him  any  recompense,  can  have  no  reason 
to  hope  God  will  shew  him  mercy,  and  be  reconciled  to 
him  for  his  own  sake,  or  for  any  thing  he  can  do  to  oblige 
or  induce  him  to  it ;  the  same  gospel  shews  you  plainly, 
it  is  for  the  Redeemer's  sake,  and  what  he  hath  done  and 
suffered  to  procure  it.  But  inasmuch  also  as  the  sinner 
may  easily  apprehend,  that  it  can  never  answer  the  neces- 
sities of  his  state  and  case,  that  God  only  be  not  his  enemy, 
that  he  forbear  hostilities  towards  him,  pursue  him  not 
with  vengeance  to  his  destruction.  For  he  finds  himself 
an  indigent  creature,  and  he  needs  somewhat  beyond  what 
he  hath  ever  yet  met  with  to  make  him  happy  ;  that  it  is 
uneasy  and  grievous  to  wander  up  and  down  with  craving 


WEPT  OVER  LOST  SOULS.  33 

desires  among  varieties  of  objects  that  look  speciously,  but 
which,  either  he  cannot  so  far  compass  as  to  make  a  trial 
what  there  is  in  them,  or  wherewith,  upon  trial,  he  finds 
himself  mocked  and  disappointed,  and  that  really  they 
have  nothing  in  them  ;  he  finds  himself  a  mortal  creature, 
and  considers  that  if  he  had  all  that  he  can  covet  in  this 
world,  the  increase  of  his  present  enjoyments  doth  but  in- 
crease unto  him  trouble  and  anguish  of  heart,  while  he 
thinks  what  great  things  he  must  shortly  leave  and  lose  for 
ever,  to  go  he  knows  not  whither,  into  darksome,  gloomy 
regions,  where  he  cannot  so  much  as  imagine  any  thing 
suitable  to  his  inclinations  and  desires.  For  he  knows  all 
that  is  delectable  to  his  present  sense  he  must  here  leave 
behind  him  ;  and  he  cannot  divest  himself  of  all  apprehen- 
sions of  a  future  state,  wherein  if  God  should  make  him 
suffer  nothing,  yet,  if  he  have  nothing  to  enjoy,  he  must  be 
always  miserable. 

4.  The  gospel,  therefore,  farther  represents  to  him  the 
final,  eternal  blessedness,  and  glorious  state,  which  they 
that  are  reconciled  shall  be  brought  into.  They  that  live 
under  the  gospel  are  not  mocked  with  shadows,  and  empty 
clouds,  nor  with  fabulous  elysiums.  Nor  are  they  put  oflF 
with  some  unintelligible  notion  of  only  being  happy  in 
general.  But  are  told  expressly  wherein  their  happiness  is 
to  consist.  "  Life  and  immortality  are  brought  to  light  in 
the  gospel."  'Tis  given  them  to  understand  how  great  a 
good  is  laid  up  in  store.  The  things  which  eye  hath  not 
seen,  and  ear  not  heard,  and  which  otherwise  could  not 
have  entered  into  the  heart  of  man,  the  things  of  God's 
present  and  eternal  kingdom,  are  set  in  view.  It  shews 
the  future  state  of  the  reconciled  shall  consist  not  only  in 
freedom  from  what  is  evil,  but  in  the  enjoyment  of  the 
best  and  most  delectable  good  ;  that  God  himself  in  all  his 
glorious  fulness  will  be  their  eternal  and  most  satisfying 
portion  ;  that  their  blessedness  is  to  lie  in  the  perpetual 
fruitive  vision  of  his  blessed  face,  and  in  the  fulness  of  joy, 
and  the  everlasting  pleasures  which  the  divine  presence 
itself  doth  perpetually  afford.     And  whereas  their  glorious 


34  THE  REDEEMER  S  TEARS 

Redeemer  is  so  nearly  allied  to  them,  flesh  of  their  flesh, 
who  inasmuch  as  the  children  were  made  partakers  of  flesh 
and  blood,  he  also  himself  likewise  took  part  of  the  same 
(Heb.  ii.  14),  and  is  become  by  special  title  their  authorized 
Lord,  they  are  assured  (of  that,  than  which  nothing 
should  be  more  grateful  to  them)  "  they  shall  be  for  ever 
with  the  Lord  ;"  that  they  are  to  be  where  he  is,  "  to  behold 
his  glory  ;"  and  shall  be  "joint-heirs  with  Christ,"  and  be 
"  glorified  together  with  him,"  shall  partake,  according  to 
their  measure  and  capacity,  in  the  same  blessedness  which 
he  enjoys.  Thou  canst  not  pretend,  sinner,  who  livest 
under  the  gospel,  that  thou  hast  not  the  light  of  the  day  to 
shew  thee  what  blessedness  is.  Heaven  is  opened  to  thee. 
Glory  beams  down  from  thence  upon  thee  to  create  thee  a 
day,  by  the  light  whereof  thou  mayst  see  with  sufficient 
clearness  what  is  "  the  inheritance  of  the  saints  in  light." 
And  though  all  be  not  told  thee,  and  it  do  not  in  every 
respect  appear  what  we  shall  be  ;  so  much  may  be  fore- 
known, that  when  he  shall  appear,  we  shall  be  like  him, 
and  shall  see  him  as  he  is,  1  John  iii.  1,  2.  And  because  the 
heart,  as  yet  carnal,  can  savour  little  of  all  this  ;  and  find- 
ing itself  strange  and  disaffected  to  God,  affecting  now  to  be 
without  Christ  and  without  God  in  the  world,  may  easily 
apprehend  it  impossible  to  it  to  be  happy  in  an  undesired 
good,  or  that  it  can  enjoy  what  it  dislikes  ;  or,  in  the  mean 
time,  walk  in  a  way  to  which  it  finds  in  itself  nothing  but 
utter  averseness  and  disinclination. 

5.  The  gospel  further  shews  us  what  is  to  be  wrought 
and  done  in  us  to  attemper  and  frame  our  spirits  to  our 
future  state  and  present  way  to  it.  It  lets  us  know  we  are 
to  be  born  again,  born  from  above,  bom  of  God,  made 
partakers  of  a  divine  nature,  that  will  make  the  temper  of 
our  spirits  connatural  to  the  divine  presence.  That  whereas 
"  God  is  light,  and  with  him  is  no  darkness  at  all,"  we 
"  who  were  darkness  shall  be  made  light  in  the  Lord  :" 
that  we  are  to  be  "  begotten  again  to  a  lively  hope,  to  the 
eternal  and  undefiled  inheritance  that  is  reserved  in  the 
heavens  for  us :"  that  we  are  thus  to  be  made  "  meet  to 


WEPT  OVER  LOST  SOULS.  35 

be  partakers  of  that  inheritance  of  the  saints  in  light."  And 
as  we  are  to  be  eternally  conversant  with  Christ,  we  are 
here  to  put  on  Christ,  to  have  Christ  in  us  the  hope  of 
glory.  And  whereas  only  the  way  of  holiness  and  obe- 
dience leads  to  blessedness,  that  we  are  to  be  "  created  in 
Christ  Jesus  to  good  works  to  walk  in  them."  And  shall 
thereupon  find  the  ways  prescribed  to  us  by  him,  who  is 
the  Wisdom  of  God,  to  be  all  "  ways  of  pleasantness  and 
paths  of  peace  :"  that  he  will  "  put  his  Spirit  into  us,  and 
cause  us  to  walk  in  his  statutes,"  and  to  account  that  "  in 
keeping  them  there  is  great  reward."  And  thus  all  that  is 
contained  in  that  mentioned  summary  of  the  things  be- 
longing to  our  peace,  "  repentance  towards  God,  and  faith 
in  our  Lord  JesiLs  Christ,"  will  all  become  easy  to  us,  and 
as  the  acts  of  nature  ;  proceeding  from  that  new  and  holy 
nature  imparted  to  us. 

And  whosoever  thou  art  that  livest  under  the  gospel, 
canst  thou  deny  that  it  is  day  with  thee,  as  to  all  this  ? 
"Wast  thou  never  told  of  this  great  necessary  heart-change  ? 
Didst  thou  never  hear  that  the  "  tree  must  be  made  good 
that  the  fruit  might  be  good  ?"  that  thou  must  become  a 
"  new  creature,  have  old  things  done  away,  and  all  things 
made  new  ?"  Didst  thou  never  hear  of  the  necessity  of 
having  "  a  new  heart,  and  a  right  spirit"  created  and  re- 
newed in  thee  ;  that  except  thou  wert  "  born  again,"  or 
from  above  (as  that  expression  may  be  read),  thou  couldst 
"  never  enter  into  the  kingdom  of  God  ?"  Wast  thou  kept 
in  ignorance  that  a  form  of  godliness  without  the  power  of 
it  would  never  do  thee  good  ?  that  a  name  to  live  without 
the  principle  of  the  holy,  divine  life,  would  never  save  thee  ? 
that  a  specious  outside,  that  all  thy  external  performances, 
while  thou  wentest  with  an  unrenewed,  earthly,  carnal 
heart,  would  never  advantage  thee  as  to  thy  eternal  salvation 
and  blessedness  ?  And  this  might  help  thine  understand- 
ing concerning  the  nature  of  thy  future  blessedness,  and 
will  be  found  most  agreeable  to  it,  being  aright  under- 
stood :  for  as  thou  art  not  to  be  blessed  by  a  blessedness 
without  thee  and  distant  from  thee,  but  inwrought  into 


36  THE  redeemer's  tears 

tliy  temper,  and  intimately  united  Avith  thee,  nor  glorified 
by  an  external  glory,  but  by  a  glory  revealed  within  thee ; 
so  nor  canst  thou  be  qualified  for  that  blessed  glorious  state 
otherwise  than  by  having  the  temper  of  thy  soul  made 
habitually  holy  and  good.  As  what  a  good  man  partakes 
of  happiness  here  is  such,  that  he  is  "  satisfied  from  him- 
self ;"  so  it  must  be  hereafter,  not  originally  fi-om  himself, 
but  by  divine  communication  made  most  intimate  to  him. 
Didst  thou  not  know  that  it  belonged  to  thy  peace,  to  have 
a  peace-maker  ?  and  that  the  Son  of  God  was  he  ?  and 
that  he  makes  not  the  peace  of  those  that  despise  and  refuse 
him,  or  that  receive  him  not,  that  come  not  to  him,  and 
are  not  willing  to  come  to  God  by  him  ?  Couldst  thou 
think,  living  under  the  gospel,  that  the  reconciliation  be- 
tween God  and  thee  was  not  to  be  mutual  ?  that  he  would 
be  reconciled  to  thee  while  thou  wouldst  not  be  reconciled 
to  him,  or  shouldst  still  bear  towards  him  a  disaffected, 
implacable  heart  ?  For  couldst  thou  be  so  void  of  all  un- 
derstanding as  not  to  apprehend  what  the  gospel  was  sent 
to  thee  for  ?  or  why  it  was  necessary  to  be  preached  to 
thee,  or  that  thou  shouldst  hear  it  ?  Who  was  to  be  recon- 
ciled by  a  gospel  preached  to  thee  but  thyself  ?  who  was 
to  be  persuaded  by  a  gospel  sent  to  thee  ?  God,  or  thou  ] 
Who  is  to  be  persuaded  but  the  unwilling  ?  The  gospel, 
as  thou  hast  been  told,  reveals  God  willing  to  be  recon- 
ciled, and  thereupon  beseeches  thee  to  be  reconciled  to 
him.  Or  could  it  seem  likely  to  thee  thou  couldst  ever  be 
reconciled  to  God,  and  continue  unreconciled  to  thy  Re- 
conciler ?  To  what  pui"pose  is  there  a  days-man,  a  middle 
person  between  God  and  thee,  if  thou  wilt  not  meet  him 
in  that  middle  person  ?  Dost  thou  not  know  that  Christ 
avails  thee  nothing  if  thou  still  stand  at  a  distance  with 
him,  if  thou  dost  not  unite  and  adjoin  thyself  to  him,  or 
art  not  in  him  ?  And  dost  thon  not  again  know  that  di- 
vine power  and  gi-ace  must  unite  thee  to  him  ?  and  that  a 
\A'ork  must  be  wrought  and  done  upon  thy  soul  by  an 
Alm.ighty  hand,  by  God  himself,  a  mighty  transforming 
work,  to  make  thee  capable  of  that  union  ]  (2  Cor.  v.  17) 


WEPT  OVER  LOST  SOULS.  37 

that  whosoever  is  in  Christ  is  a  new  creature  1  (1  Cor.  i.  30) 
that  thou  must  be  of  God  in  Christ  Jesus,  Avho  then  is 
made  unto  thee  of  God  also  wisdom,  righteousness,  sanctifi- 
cation,  and  redemption  ;  every  way  answering  the  exi- 
gency of  thy  case,  as  thou  art  a  foolish,  guilty,  impure, 
ai\d  enslaved,  or  lost  creature  ?  Didst  thou  never  hear, 
that  none  can  come  to  Christ  but  whom  the  Father  draws  ? 
and  that  he  draws  the  reasonable  souls  of  men  not  violently 
or  against  their  wills  (he  draws,  yet  drags  them  not),  but 
makes  them  willing  in  the  day  of  power,  by  giving  a  new 
nature  and  new  inclinations  to  them  ?  'Tis  sure  with  thee 
not  dark  night,  not  a  dubious  twilight,  but  broad  day  as 
to  all  this. 

Yes,  perhaps  thou  mayst  say,  but  this  makes  my  case 
the  worse,  not  the  better  ;  for  it  gives  me  at  length  to  un- 
derstand that  what  is  necessary  to  my  peace  and  welfare 
is  impossible  to  me  ;  and  so  the  light  of  my  day  doth  but 
serve  to  let  me  see  myself  miserable  and  undone,  and  that 
I  have  nothing  to  do  to  relieve  and  help  myself.  I  there- 
fore add, 

6.  That  by  being  under  the  gospel,  men  nave  not  only 
light  to  understand  whatsoever  is  any  way  necessary  to 
their  peace,  but  opportunity  to  obtain  that  communication 
of  divine  power  and  grace  whereby  to  comply  with  the 
tenns  of  it.  Whereupon,  if  this  be  made  good,  you  have 
not  a  pretence  left  you  to  say  your  case  is  the  worse,  or  that 
you  receive  any  prejudice  by  what  tlie  gospel  reveals  of 
your  own  impotency  to  relieve  and  help  yourselves  ;  or 
determines  touching  the  terms  of  your  peace  and  salvation, 
making  such  things  necessary  thereto,  as  are  to  you  impos- 
sible, and  out  of  your  own  present  power,  unless  it  be  a 
prejudice  to  you  not  to  have  your  pride  gratified  ;  and  that 
God  hath  pitched  upon  such  a  method  for  your  salvation, 
as  shall  wholly  turn  to  the  praise  of  the  glory  of  his  grace, 
or  that  you  are  to  be  of  him  (1  Cor.  i.  30,  31)  in  Christ 
Jesus — that  whosoever  glories  might  glory  in  the  Lord. 
Is  it  for  a  sinner  that  hath  deserved,  and  is  ready  to  perish, 
to  insist  upon  being  saved  with  reputation  ?  or  to  envy  the 


38  THE  redeemer's  tears 

great  God,  upon  whose  pleasure  it  wholly  depends  whether 
he  shall  he  saved  or  not  saved,  the  entire  glory  of  saving 
him  ?  For  otherwise,  excepting  the  mere  business  of  glory 
and  reputation  ;  is  it  not  all  one  to  you  whether  you  have 
the  power  in  your  owti  hands  of  changing  your  hearts,  of 
being  the  authors  to  yourselves  of  that  holy,  new  nature, 
out  of  which  actual  faith  and  repentance  are  to  spring,  or 
whether  you  may  have  it  fi-om  the  God  of  all  grace,  flowing 
to  you  from  its  own  proper  divine  fountain  1  Your  case  is  not 
sure  really  the  worse  that  your  salvation  from  first  to  last 
is  to  be  all  of  grace,  and  that  it  is  impossible  to  you  to  re- 
pent and  believe,  while  it  is  not  simply  impossible  ;  but 
that  he  can  effectually  enable  you  thereto,  imto  whom  all 
things  are  possible  ;  supposing  that  he  will  :  whereof  by 
and  by.  Nay,  and  it  is  more  glorious  and  honourable,  even 
to  you,  if  you  understand  yourselves,  that  your  case  is  so 
stated  as  it  is.  The  gospel  indeed  plainly  tells  you  that 
your  repentance  must  be  given  you.  Christ  "  is  exalted 
to  be  a  Prince  and  a  Saviour,  to  give  repentance  and  re- 
mission of  sins."  And  so  must  your  faith,  and  that  frame 
of  spirit  which  is  the  principle  of  all  good  works.  By  grace 
ye  are  saved,  through  faith,  not  of  yourselves,  it  is  the  gift 
of  God  :  not  of  works,  lest  any  man  should  boast ;  for  we 
are  his  workmanship,  created  in  Christ  Jesus  unto  good 
works,  which  God  hath  before  ordained  that  we  should 
walk  in  them,  Ephes.  ii.  8-10.  Is  it  more  glorious  to 
have  nothing  in  you  but  what  is  self-sprung,  than  to  have 
your  souls  the  seat  and  receptacle  of  divine  communica- 
tions ;  of  so  excellent  things  as  could  have  no  other  than 
a  heavenly  original  ?  If  it  were  not  absurd  and  impos- 
sible you  should  be  self-begotten,  is  it  not  much  more 
glorious  to  be  born  of  God  ?  As  they  are  said  to  be  that 
receive  Christ,  John  i.  12,  13.  But  as  many  as  received 
him,  to  them  gave  he  power  to  become  the  sons  of  God, 
even  to  them  that  believe  on  his  name  :  which  were  born, 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God. 
And  now  that,  by  being  under  the  gospel,  you  have  the 


WEPT  OVER  LOST  SOULS.  39 

opportunity  of  getting  that  grace,  which  is  necessary  to 
your  peace  and  salvation  ;  you  may  see,  if  you  consider 
what  the  gospel  is,  and  was  designed  for.  It  is  the  minis- 
tration of  the  Spirit ;  that  Spirit  by  which  you  are  to  be 
born  again,  John  iii.  3,  5,  6.  The  work  of  regeneration 
consists  in  the  impregnating,  and  making  lively  and  effica- 
cious, in  you  the  holy  truths  contained  in  the  gospel.  Of  his 
o^^^l  good  will  begat  he  us  with  the  word  of  truth,  that  we 
should  be  a  kind  of  first-fruits  of  his  creatures,  James  i.  18. 
And  again,  being  bom  again,  not  of  corruptible  seed,  but 
of  incorruptible,  by  the  word  of  God,  1  Pet.  i.  23.  So  our 
Saviour  prays  :  Sanctify  them  through  thy  truth,  thy  word 
is  truth,  John  xvii.  17.  The  gospel  is,  upon  this  account, 
called  the  word  of  life,  Phil.  ii.  16,  as  by  which  the  prin- 
ciples of  that  divine  and  holy  life  are  implanted  in  the  soul, 
whereby  we  live  to  God,  do  what  his  gospel  requires,  and 
hath  made  our  duty,  and  that  ends  at  length  in  eternal  life. 
But  you  will  say.  Shall  all,  then,  that  live  under  the  gospel 
obtain  this  grace  and  holy  life  ?  Or  if  they  shall  not,  or,  if 
so  far  as  can  be  collected,  multitudes  do  not,  or,  perhaps, 
in  some  places  that  enjoy  the  gospel,  very  few  do,  in  com- 
parison of  them  that  do  not,  what  am  I  better  1  when,  per- 
haps, it  is  far  more  likely  that  I  shall  perish  notwithstand- 
ing, than  be  saved  ?  In  answer  to  this,  it  must  be  acknow- 
ledged, that  all  that  live  under  the  gospel  do  not  obtain 
life  and  saving  grace  by  it.  For  then  there  had  been  no 
occasion  for  this  lamentation  of  our  blessed  Lord  over  the 
perishing  inhabitants  of  Jerusalem,  as  having  lost  their 
day,  and  that  the  things  of  their  peace  were  now  hid  from 
their  eyes  ;  and  by  that  instance  it  appears  too  possible, 
that  even  the  generality  of  a  people  living  under  the  gospel 
may  fall  at  length  into  the  like  forlorn  and  hopeless  con- 
dition. But  art  thou  a  man  that  thus  objectest  ?  A  rea- 
sonable understanding  creature  ?  Or  dost  thou  use  the 
reason  and  understanding  of  a  man  in  objecting  thus  ? 
Didst  thou  expect,  that  when  thine  own  wilful  transgres- 
sion had  made  thee  liable  to  eternal  death  and  wrath,  peace, 
and  life,  and  salvation  should  be  imposed  upon  thee  whether 


i¥^- 


40  THE  redeemer's  TEARS 

thou  wouldst  or  no,  or  notwithstanding  thy  most  wilful 
neglect  and  contempt  of  them,  and  all  the  means  of  them  ? 
Could  it  enter  into  thy  mind,  that  a  reasonable  soul  should 
be  wrought  and  framed  for  that  high  and  blessed  end, 
whereof  it  is  radically  capable,  as  a  stock  or  a  stone  is  for 
any  use  it  is  designed  for,  without  designing  its  own  end 
or  way  to  it  ?  Couldst  thou  think  the  gospel  was  to  bring 
thee  to  faith  and  repentance,  whether  thou  didst  hear  it  or 
no  ?  or  ever  apply  thy  mind  to  consider  the  meaning  of  it, 
and  what  it  did  propose  and  offer  to  thee  1  or  when  thou 
mightest  so  easily  understand  that  the  grace  of  God  was 
necessary  to  make  it  effectual  to  thee,  and  that  it  might 
become  his  power  (or  the  instrument  of  his  power)  to  thy 
salvation,  couldst  thou  think  it  concerned  thee  not  to  sue 
and  supplicate  to  him  for  that  grace,  when  thy  life  lay 
upon  it,  and  thy  eternal  hope  ?  Hast  thou  lain  weltering 
at  the  footstool  of  the  throne  of  grace  in  thine  own  tears 
(as  thou  hast  been  formerly  weltering  in  thy  sins  and  im- 
purities), crying  for  grace  to  help  thee  in  this  time  of  thy 
need  1  And  if  thou  thinkest  this  was  above  thee  and  with- 
out thy  compass,  hast  thou  done  all  that  was  within  thy 
compass  in  order  to  the  obtaining  of  grace  at  God's  hands  ? 
But  here,  perhaps,  thou  wilt  inquire,  Is  there  any  thing, 
then,  to  be  done  by  us  whereupon  the  grace  of  God  may 
be  expected  certainly  to  follow  ?     To  which  I  answer, 

1.  That  it  is  out  of  question  nothing  can  be  done  by  us 
to  deserve  it,  or /or  which  we  may  expect  it  to  follow.  It 
were  not  gra^e  if  we  had  obliged,  or  brought  it,  by  our 
desert,  under  former  preventive  bonds  to  us.     And, 

2.  What  if  nothing  can  be  done  by  us  upo7i  which  it  may 
be  certainly  expected  to  follow  %  Is  a  certainty  of  perish- 
ing better  than  a  high  probability  of  being  saved  ? 

3.  Such  as  live  under  the  gospel  have  reason  to  appre- 
hend it  highly  probable  they  may  obtain  that  grasce  which 
is  necessary  to  their  salvation,  if  they  be  not  wanting  to 
themselves.     For, 

4.  There  is  generally  afforded  to  such  that  which  is 
wont  to  be  called  common  gi-ace.     I  speak  not  of  any 


WEPT  OVER  LOST  SOULS.  41 

further  extent  of  it,  'tis  enough  to  our  present  purpose  that 
it  extends  so  far,  as  to  them  that  live  under  the  gospel, 
and  have  therehy  a  day  allowed  them  wherein  to  provide 
for  their  peace.  Now,  though  this  grace  is  not  yet  cer- 
tainly saving,  yet  it  tends  to  that  which  is  so.  And  none 
have  cause  to  despair,  but  that  being  duly  improved  and 
complied  with,  it  may  end  in  it. 

And  this  is  that  which  requires  to  be  insisted  on,  and 
more  fully  evinced.  In  order  whereto  let  it  be  considered, 
that  it  is  expressly  said  to  such,  they  are  to  work  out  their 
sahation  with  fear  and  trembling,  for  this  reason,  that  God 
works  (or  is  working  icnv  6  snpywv)  in  them,  i.  e.,  statedly 
and  continually  at  work,  or  is  always  ready  to  work  in 
them,  to  will  and  to  do  of  his  ovm  good  pleasure,  Phil, 
ii.  12,  13.  The  matter  fails  not  on  his  pail.  He  will 
work  on  in  order  to  their  salvation,  if  they  work  in  that 
way  of  subordinate  co-operation,  which  his  command,  and 
the  necessity  of  their  own  case,  oblige  them  unto.  And  it 
is  further  to  be  considered,  that  where  God  had  formerly 
afforded  the  symbols  of  his  gracious  presence,  given  his 
oracles,  and  settled  his  church,  though  yet  in  its  nonage, 
and  much  more  imperfect  state,  there  he,  however,  com- 
municated those  influences  of  his  Spirit,  that  it  was  to  be 
imputed  to  themselves  if  they  came  short  of  the  saving 
operations  of  it.  Of  such  it  was  said.  Thou  gavest  thy 
good  Spirit  to  instruct  them,  Nehem.  ix.  20.  And  to 
such.  Turn  ye  at  my  reproof,  I  will  pour  out  my  Spirit 
unto  you,  I  will  make  known  my  words  unto  you. 
Because  I  called  and  you  refused,  I  stretched  out  my 
hand  and  no  man  regarded,  but  ye  set  at  nought  my 
counsel,  and  despised  all  my  reproof,  I  also  will  laugh  at 
your  calamity,  &c.,  Prov.  i.  23,  24.  We  see  whence  their 
destniction  came  ;  not  from  God's  first  restraint  of  his 
Spirit,  but  their  refusing,  despising,  and  setting  at  nought 
his  counsels  and  reproofs.  And  when  it  is  said,  they  re- 
belled and  vexed  his  Spirit,  and  he  therefore  turned  and 
fought  against  them,  and  became  their  enemy,  Isa.  Ixiii. 
10,  it  appears,  that  before  his  Spirit  was  not  withheld, 


42  THE  REDEEMER  S  TEARS 

but  did  variously,  and  often,  make  essays  and  attempts 
upon  them.  And  when  Stephen,  immediately  before  his 
martyrdom,  thus  bespeaks  the  descendants  of  these  Jews, 
Ye  stiff-necked,  and  uncircumcised, — ye  do  always  resist 
the  Holy  Ghost,  as  your  fathers  did,  so  do  ye.  Acts  vii., 
'tis  implied  the  Holy  Ghost  had  been  always  striving 
from  age  to  age  with  that  stubborn  people  :  for  where  there 
is  no  counter-striving  there  can  be  no  resistance,  no  more 
than  there  can  be  a  war  on  one  side  only.  Which  also 
appears  to  have  been  the  course  of  God's  dealing  with  the 
old  world,  before  their  so  general  lapse  into  idolatry  and 
sensual  wickedness,  from  that  passage,  Gen.  vi.  3,  ac- 
cording to  the  more  common  reading  and  sense  of  those 
words. 

Now  whereas  the  gospel  is  eminently  said  to  be  the 
ministration  of  the  Spirit  in  contradistinction  not  only  to 
the  natural  religion  of  other  nations,  but  the  divinely  in- 
stituted religion  of  the  Jews  also,  as  is  largely  discoursed, 
2  Cor.  iii.,  and  more  largely  through  the  Epistle  to  the  Ga- 
latians,  especially  chap.  iv. ;  and  whereas  we  find  that,  in  the 
Jewish  church,  the  Holy  Ghost  did  generally  diffuse  its 
influences,  and  not  otherwise  withhold  them,  than  penally, 
and  upon  great  provocation  ;  how  much  more  may  it  be 
concluded,  that  under  the  gospel,  the  same  blessed  Spirit  is 
very  generally  at  work  upon  the  souls  of  men,  till  by  their 
resisting,  grieving,  and  quenching  of  it,  they  provoke  it  to 
retire  and  withdraw  from  them. 

And  let  the  consciences  of  men  living  under  the  gospel 
testify  in  the  case.  Appeal  sinner  to  thine  own  conscience  ; 
Hast  thou  never  felt  any  thing  of  conviction,  by  the  word 
of  God  ?  hadst  thou  never  any  thought  injected  of  turning 
to  God,  of  reforming  thy  life,  of  making  thy  peace  1  have 
no  desires  ever  been  raised  in  thee,  no  fears  ?  hast  thou 
never  had  any  tastes  and  relishes  of  pleasure  in  the  things 
of  God  ?  whence  have  these  come  ?  What !  from  thyself, 
who  art  not  sufficient  to  think  any  thing  as  of  thyself  1  i.  e. 
not  any  good  or  right  thought.  All  must  be  from  that 
good  Spirit  that  hath  been  striving  with  thee  ;  and  might 


WEPT  OVER  LOST  SOULS.  43 

still  have  been  so  unto  a  blessed  issue  for  thy  soul,  if  thou 
hadst  not  neglected  and  disobeyed  it. 

And  do  not  go  about  to  excuse  thyself  by  saying,  that 
so  all  others  have  done  too,  'tis  like,  at  one  time  or  other  ; 
and  if  that  therefore  be  the  rule  and  measure,  that  they 
that  contend  against  the  strivings  and  motions  of  God's 
Spirit  must  be  finally  deserted  and  given  up  to  perish, 
■who  then  can  be  saved  1  Think  not  of  pleading  so  for  thy 
neglecting  and  despising  the  grace  and  Spirit  of  God.  'Tis 
true  that  herein  the  great  God  shews  his  sovereignty  : 
when  all  that  enjoy  the  same  advantages  for  salvation  de- 
serve by  their  slighting  them  to  be  forsaken  alike ;  he  gives 
instances  and  makes  examples  of  just  severity,  and  of  the 
victorious  power  of  grace,  as  seems  him  good,  which  there 
will  be  further  occasion  to  speak  more  of  hereafter.  In  the 
mean  time  the  present  design  is  not  to  justify  thy  condem- 
nation but  procure  thy  salvation,  and  therefore  to  admon- 
ish and  instruct  thee,  that,  though  thou  art  not  sure,  because 
some  others  that  have  slighted  and  despised  the  grace  and 
Spirit  of  God  are  notwithstanding  conquered  and  saved 
thereby,  it  shall  therefore  fare  as  well  with  thee  ;  yet  thou 
hast  reason  to  be  confident,  it  will  be  well  and  happy  for 
thee,  if  now  thou  despise  and  slight  them  not.  And  whether 
thou  do  or  not,  it  is  however  plain,  that  by  being  under  the 
gospel  thou  hast  had  a  day,  wherein  to  mind  the  things  of 
thy  peace,  though  it  is  not  told  thee  it  would  last  always, 
but  the  contrary  is  presently  to  be  told  thee. 

And  thou  mayst  now  see  'tis  not  only  a  day  in  respect 
of  liffht  but  influence  also  ;  that  thou  mightest  not  only 
know  notionally  what  belonged  thereto,  but  efficaciously 
and  practically ;  which  you  have  heard  is  the  knowledge 
here  meant.  And  the  concurrence  of  such  light  and  influ- 
ence has  made  thee  a  season  wherein  thou  wast  to  have 
been  at  work  for  thy  soul.  The  day  is  the  proper  season 
for  work  :  when  tlie  night  comes  working  ceases,  botli  be- 
cause that  then  light  fails,  and  because  drowsiness  and  sloth 
are  more  apt  to  possess  men.  And  the  night  will  come. 
For  (which  is  the  next  thing  we  have  to  speak  to), 


44  THE  REDEEMER  S  TEARS 

III,  This  day  hath  its  bounds  and  limits,  so  that  when 
it  is  over  and  lost  with  such,  the  things  of  their  peace  are 
for  ever  hid  from  their  eyes.  And  that  this  day  is  not  in- 
finite and  endless,  we  see  in  the  present  instance.  Jeru- 
salem had  her  day ;  but  that  day  had  its  period,  we  see  it 
comes  to  this  at  last,  that  now  the  things  of  her  peace  are 
hid  from  her  eyes.  We  generally  see  the  same  thing,  in 
that  sinners  are  so  earnestly  pressed  to  make  use  of  the 
present  time.  To-day  if  you  will  hear  his  voice,  harden 
not  your  hearts,  Psal.  xcv,  quoted  and  urged  Heb.  iii,  7,  8. 
They  are  admonished  to  seek  the  Lord  while  he  may  be 
found,  to  call  upon  him  while  he  is  nigh,  Isa.  Iv.  It 
seems  some  time  he  will  not  be  found,  and  will  be  afar  off. 
They  are  told  this  is  the  accepted  time,  this  is  the  day  of 
salvation,  Isa.  xlix. ;  2  Cor,  vi. 

This  day,  with  any  place  or  people,  supposes  a  prece- 
dent night,  when  the  day-spring  fi'om  on  high  had  not 
visited  their  horizon,  and  all  within  it  sat  in  darkness,  and 
in  the  region  and  shadow  of  death.  Yea,  and  there  was  a 
time,  we  know,  of  very  general  darkness,  when  the  gospel 
day,  "  the  day  of  visitation,"  had  not  yet  dawned  upon 
the  world  ;  "  times  of  ignorance,"  wherein  God  as  it  w-ere 
winked  upon  the  nations  of  the  earth  ;  the  beams  of  his 
eye  did  in  a  sort  overshoot  them,  as  the  word  b'^rz^ibchv  im- 
ports. But  when  the  eyelids  of  the  morning  open  upon 
any  people,  and  light  shines  to  them  with  direct  beams, 
they  are  ')iow  commanded  to  repent  (Acts,  xvii.  30),  limited 
to  the  present  point  of  time  with  such  peremptoriness,  as 
that  noble  Roman  used  towards  a  proud  prince,  asking 
time  to  deliberate  upon  the  proposal  made  to  him  of  Avith- 
drawing  his  forces  that  molested  some  of  the  allies  of  that 
state  ;  he  draws  a  line  about  him  with  the  end  of  his  rod, 
and  requires  him  now,  out  of  hand,  before  he  stirred  out 
of  that  circle,  to  make  his  choice,  wliether  he  would  be  a 
fi'iend  or  enemy  to  the  people  of  Rome.  So  are  sinners  to 
understand  the  state  of  tlieir  own  case.  The  God  of  thy 
life,  sinner,  in  whose  hands  thy  times  are,  doth  with  much 
higher  right  limit  thee  to  the  present  time,  and  expects 


AVEPT  OVER  LOST  SOULS.  45 

thy  present  answer  to  his  just  and  merciful  offers  and  de- 
mands. He  circumscribes  thy  day  of  grace  ;  it  is  enclosed 
on  both  parts,  and  hath  an  evening  as  well  as  morning  ; 
as  it  had  a  foregoing,  so  hath  it  a  subsequent  night,  and 
the  latt«r,  if  not  more  dark,  yet  usually  much  more  stormy 
than  the  former  !  For  God  shuts  up  this  day  in  much  dis- 
pleasure, which  hath  terrible  effects.  If  it  be  not  expressly 
told  you  what  the  condition  of  that  night  is  that  follows  your 
gospel  day  ;  if  the  watchman  being  asked,  "  What  of  the 
night  1"  do  only  answer  it  cometh  as  well  as  the  morning 
came  ;  black  events  are  signified  by  that  more  awful  silence. 
Or,  'tis  all  one  if  you  call  it  a  do.y  ;  there  is  enough  to  dis- 
tinguish it  from  the  day  of  grace.  The  Scriptures  call  such 
a  calamitous  season  indifferently  either  by  the  name  of  night 
or  day  ;  but  the  latter  name  is  used  with  some  or  other 
adjunct,  to  signify  day  is  not  meant  in  the  pleasant  or  more 
grateful  sense  :  a  day  of  ^\Tath,  an  evil  day,  a  day  of  gloomi- 
ness and  thick  darkness,  not  differing  from  the  most  dismal 
night  ;  and  to  be  told  the  morning  of  such  a  day  is  coming, 
is  all  one,  as  that  the  evening  is  coming  of  a  bright  and  a 
serene  day. 

And  here  perhaps,  reader,  thou  will  expect  to  be  told 
■what  are  the  limits  of  this  day  of  grace.  It  is  indeed  much 
more  difficult  punctually  to  assign  those  limits,  than  to  as- 
certain thee  there  are  such  ;  but  it  is  also  less  necessary. 
The  wise  and  merciful  God  doth  in  matters  of  this  nature 
little  mind  to  gi'atify  our  curiosity  ;  much  less  is  it  to  be 
expected  from  him,  that  he  should  make  known  to  us  such 
things,  whereof  it  were  better  we  were  ignorant,  or  the 
knowledge  whereof  would  be  much  more  a  prejudice  to  us 
than  an  advantage.  And  it  were  as  bold  and  rash  an  un- 
dertaking, in  this  case,  as  it  would  be  vain  and  insignificant, 
for  any  man  to  take  on  him  to  say,  in  it,  what  God  hath 
not  said,  or  given  him  plain  ground  for.  What  I  conceive 
to  be  plain  and  useful  in  this  matter  I  shall  lay  down  in 
the  following  propositions,  insisting  more  largely  where  the 
matter  requires  it,  and  contenting  myself  but  to  mention 
what  is  obvious,  and  clear  at  the  first  sight. 


46  THE  REDEEME]1*S  TEARS 

1.  That  there  is  a  great  difference  between  the  ends  and 
limits  of  the  day  or  season  of  grace  as  to  particular  persons, 
and  in  reference  to  the  collective  body  of  a  people,  inhabit- 
ing this  or  that  place.  It  may  be  over  with  such  or  such 
a  place,  so  as  that  they  that  dwell  there  shall  no  longer 
have  the  gospel  among  them,  when  as  yet  it  may  not  be 
over  with  every  particular  person  belonging  to  it,  who  may 
be  providentially  cast  elsewhere,  or  may  have  the  "  in- 
grafted word"  in  them,  which  they  lose  not.  And  again,  it 
may  be  over  with  some  particular  persons  in  such  a  place, 
when  it  is  not  yet  over  with  that  people  or  place,  generally 
considered. 

2.  As  to  both  there  is  a  difference  between  the  ending 
of  such  a  day,  and  intermissions,  or  dark  intervals,  that 
may  be  in  it.  The  gospel  may  be  withdrawn  from  such  a 
people,  and  be  restored.  And  God  often,  no  doubt,  as  to 
particular  persons,  either  deprives  them  of  the  outward 
means  of  grace  for  a  time  (by  sickness,  or  many  other  ways), 
or  may  for  a  time  forbear  moving  upon  them  by  his  Spirit, 
and  again  try  them  with  both. 

3.  As  to  particular  persons,  there  may  be  much  differ- 
ence between  such  as,  while  they  lived  under  the  gospel, 
gained  the  knowledge  of  the  principal  doctrines,  or  of  the 
sum  or  substance,  of  Christianity,  though  without  any 
sanctifying  effect  or  impression  upon  their  hearts,  and  such 
as,  through  their  ovra.  negligence,  lived  under  it  in  total 
ignorance  hereof.  The  day  of  grace  may  not  be  over  with 
the  former,  though  they  should  never  live  under  the  ministry 
of  the  gospel  more.  For  it  is  possible,  while  they  have  the 
seeds  and  principles  of  holy  truth  laid  up  in  their  minds, 
God  may  graciously  administer  to  them  many  occasions  of 
recollecting  and  considering  them,  wherewith  he  may  so 
please  to  co-operate,  as  to  enliven  them,  and  make  them 
vital  and  effectual  to  their  final  salvation.  Whereas,  with 
the  other  sort,  when  they  no  more  enjoy  the  external  means, 
the  day  of  grace  is  like  to  be  quite  over,  so  as  that  there 
may  be  no  more  hope  in  their  case  than  in  that  of  pagans 
in  the  darkest  parts  of  the  world  ;  and  perhaps  much  less, 


WEPT  OVER  LOST  SOULS.  47 

as  their  guilt  hatli  been  much  greater  by  their  neglect  of  so 
great  and  important  things.  It  may  be  better  with  Tyre 
and  Sidon,  &c. 

4.  That  yet  it  is  a  terrible  judgment  to  the  most  know- 
ing, to  lose  the  external  dispensation  of  the  gospel,  while 
they  have  yet  no  sanctifying  impression  upon  their  hearts 
by  it,  and  they  are  cast  upon  a  fearful  hazard  of  being  lost 
for  ever,  being  left  by  the  departed  gospel  in  an  uncon- 
verted state.  For  they  need  the  most  urgent  inculcations 
of  gospel  truths,  and  the  most  powerful  enforcing  means, 
to  engage  them  to  consider  the  things  which  they  know. 
It  is  the  design  of  the  gospel  to  beget  not  only  light  in 
the  mind,  but  grace  in  the  heart.  And  if  that  were  not 
done  while  they  enjoyed  such  means,  it  is  less  likely  to  be 
done  without  them.  And  if  any  slighter  and  more  super- 
ficial impressions  were  made  upon  them  thereby,  short  of  true 
and  thorough  conversion,  how  great  is  the  danger  that  all 
will  vanish,  when  they  cease  to  be  pressed  and  urged,  and 
called  upon  by  the  public  voice  of  the  gospel-ministry  any 
more.  How  naturally  desident  is  the  spirit  of  man,  and 
apt  to  sink  into  deadness,  worldliness,  and  carnality,  even 
under  the  most  lively  and  quickening  means  ;  and  even 
where  a  saving  work  hath  been  wrought !  how  much  more 
when  those  means  fail,  and  there  is  no  vital  principle 
within,  capable  of  self-excitation  and  improvement !  0 
that  they  would  considei-  this,  who  have  got  nothing  by  the 
gospel  all  this  while,  but  a  little  cold,  spiritless,  notional, 
knowledge,  and  are  in  a  possibility  of  losing  it  before  they 
get  any  thing  more  ! 

5.  That  as  it  is  certain,  death  ends  the  day  of  grace  with 
every  unconverted  person,  so  it  is  very  possible  it  may  end 
with  divers  before  they  die  ;  by  their  total  loss  of  all  ex- 
ternal means,  or  by  the  departure  of  the  blessed  Spirit  of 
God  from  them,  so  as  to  return  and  visit  them  no  more. 
How  the  day  of  grace  may  end  with  a  person,  is  to  be 
understood  by  considering  what  it  is  that  makes  up  and 
constitutes  such  a  day.     There  must  be  some  measure  and 


48  THE  REDEEMER  S  TEARS 

propoi-tion  of  time  to  make  up  this  (or  any)  day,  which  is 
as  the  substratum  and  ground  forelaid.  Then  there  must 
be  light  superadded,  otherwise  it  differs  not  from  night, 
which  may  liaA'e  the  same  measure  of  mere  time.  The 
gospel-revelation  some  way  or  other  must  he  had,  as  being 
the  light  of  such  a  day.  And  again  there  must  be  some 
degree  of  liveliness,  and  vital  influence,  the  more  usual 
concomitant  of  light ;  the  night  doth  more  dispose  men  to 
drowsiness.  The  same  sun  that  enlightens  the  world,  dis- 
seminates also  an  invigorating  influence.  If  the  Spirit  of  the 
living  God  do  no  way  animate  the  gospel-revelation,  and 
breathe  in  it,  we  have  no  day  of  grace.  It  is  not  only  a  day 
of  light,  but  a  day  of  power,  wherein  souls  can  be  wrought 
upon,  and  a  people  made  willing  to  become  the  Lord's, 
Psal.  ex.  As  the  Redeemer  revealed  in  the  gospel  is  the 
light  of  the  world,  so  he  is  life  to  it  too,  though  neither  are 
planted  or  do  take  root  every  where.  In  him  was  life, 
and  that  life  was  the  light  of  men.  That  light  that  rays 
from  him  is  vital  light  in  itself,  and  in  its  tendency  and 
design,  though  it  be  disliked  and  not  entertained  by  the 
most. 

Whereas  therefore  these  things  must  concur  to  make  up 
such  a  day  :  if  either  a  man's  time,  his  life  on  earth,  expire, 
or  if  light  quite  fail  him,  or  if  all  gracious  influence  be 
withheld,  so  as  to  be  communicated  no  more  ;  his  day  is 
done,  the  season  of  grace  is  over  with  him.  Now  it  is 
plain,  that  many  a  one  may  lose  the  gospel  before  his  life 
end  ;  and  possible  that  all  gracious  influence  may  be 
restrained,  while  as  yet  the  external  dispensation  of  the 
gospel  remains.  A  sinner  may  have  hardened  his  heart  to 
that  degree,  that  God  will  attempt  him  no  more,  in  any 
kind,  with  any  design  of  kindness  to  him,  not  in  that  more 
inward,  immediate  way  at  all,  i.  e.  by  the  motions  of  his 
Spirit,  which  peculiarly  can  import  nothing  but  friendly 
inclination,  as  whereby  men  are  personally  applied  unto, 
so  that  cannot  be  meant ;  nor  by  the  voice  of  the  gospel, 
which  may  either  be  continued  for  the  sake  of  others,  or 
they  continued  under   it,   but   for  their  heavier  doom  at 


WEPT  OVER  LOST  SOULS.  49 

length.     Which  though  it  may  seem  severe,  is  not  to  be 
thought  strange,  much  less  unrigliteous. 

It  is  not  to  be  thought  strange  to  them  that  read  the 
Bible,  which  so  often  speaks  this  sense  :  as  when  it  warns 
and  threatens  men  with  so  much  terror,  as  Heb.  x.  26-29. 
For  if  we  sin  wilfully  after  that  we  have  received  the 
knowledge  of  the  truth,  there  remaineth  no  more  sacrifice 
for  sins,  but  a  fearful  looking  for  of  judgment,  and  fiery 
indignation,  which  shall  devour  the  adversaries.  He 
that  despised  JNIoses'  law,  died  without  mercy,  under  two 
or  three  witnesses  :  of  how  much  sorer  punishment,  sup- 
pose ye,  shall  he  be  thought  worthy,  who  hath  trodden 
under  foot  the  Son  of  God,  and  hath  counted  the  blood  of 
the  covenant,  wherewith  he  was  sanctified,  an  unholy  thing, 
and  hath  done  desjnte  unto  the  Spirit  of  grace  ?  And  when 
it  tells  us,  after  many  overtures  made  to  men  in  vain,  of 
his  having  given  them  up,  &c.  Psal.  Ixxxi.  11,  12.  But 
my  people  would  not  hearken  to  my  voice  ;  and  Israel 
would  none  of  me  ;  so  I  gave  them  up  unto  their  o\vn 
heart's  lust ;  and  they  walked  in  their  own  counsels  :  and 
pronounces,  Let  him  that  is  unjust,  be  unjust  still,  and  let 
him  which  is  filthy,  be  filthy  still,  Rev.  xxii.  11,  and  says, 
In  thy  filthiness  is  lewdness,  because  I  have  purged  thee 
and  tliou  wast  not  pm-ged  ;  thou  shalt  not  be  purged  from 
thy  filthiness  any  more,  till  I  have  caused  my  fury  to  rest 
upon  thee,  Ezek.  xxiv.  13,  Which  passages  seem  to  imply 
a  total  desertion  of  them,  and  retraction  of  all  gracious 
influence.  And  when  it  speaks  of  letting  them  be  under 
the  gospel,  and  the  ordinary  means  of  salvation,  for  the 
most  direful  purposes  :  as  that.  This  child  (Jesus)  was  set 
for  the  fall,  as  well  as  for  the  rising,  of  many  in  Israel, 
Luke,  ii,  34,  As  to  which  text  the  very  learned  Grotius, 
glossing  upon  the  words  xeTrai  and  £/';  rrr^crtv,  says.  Accede 
lis  qui  non  necdum  eventum,  sed  et  consilium,  that  he  is  of 
their  ojnnion  who  think  not  that  the  naked  event,  hut  the 
counsel  or  purpose  of  God,  is  signified  bi/  it,  the  same  u-itk 
ridiTai ;  and  alleges  several  texts  where  the  active  of  that 
verb  must  have  the  same  sense,  as  to  appoint  or  ordain  ; 


50  THE  REDEEMER  S  TEARS 

and  mentions  divers  other  places  of  the  same  import  with 
this  so  understood  ;  and  which  therefore  to  recite  will 
equally  serve  our  present  purpose  ;  as  that,  Rom.  ix.  33. 
Behold,  I  lay  in  Zion  a  stumbling  stone,  and  rock  of 
offence.  And  1  Pet.  ii.  8.  The  stone  which  the  builders 
refused,  is  made  a  stone  of  stumbling,  and  a  rock  of  offence, 
even  to  them  which  stumble  at  the  word,  being  disobedient, 
whereunto  also  they  were  appointed.  With  that  of  our 
Saviour  himself,  John,  ix.  39.  For  judgment  I  am  come 
into  this  world,  that  they  which  see  not  might  see  ;  and 
that  they  which  see,  might  be  made  blind.  And  most  agree- 
able to  those  former  places  is  that  of  the  prophet  Isaiah, 
xxviii.  13.  But  the  word  of  the  Lord  was  unto  them  pre- 
cept upon  precept,  precept  upon  precept,  line  upon  line, 
line  upon  line,  here  a  little  and  there  a  little  ;  that  they 
might  go,  and  fall  backward,  and  be  broken,  and  snared, 
and  taken.  And  we  may  add,  that  our  Lord  hath  put  us 
out  of  doubt  that  there  is  such  a  sin  as  that  which  is  emi- 
nently called  the  sin  against  the  Holy  Ghost ;  that  a  man 
may,  in  such  circumstances,  and  to  such  a  degree,  sin 
against  that  blessed  Spirit,  that  he  w^ill  never  move  or 
breathe  upon  them  more,  but  leave  them  to  a  hopeless 
ruin  ;  though  I  shall  not  in  this  discourse  determine  or 
discuss  the  nature  of  it.  But  I  doubt  not  it  is  somewhat 
else  than  final  impenitency  and  infidelity  ;  and  that  every 
one  that  dies,  not  having  sincerely  repented  and  believed, 
is  not  guilty  of  it,  though  every  one  that  is  guilty  of  it, 
dies  impenitent  and  unbelieving,  but  was  guilty  of  it  be- 
fore ;  so  as  it  is  not  the  mere  want  of  time,  that  makes  him 
guilty.  Whereupon  therefore,  that  such  may  outlive  their 
day  of  grace,  is  out  of  question. 

But  let  not  such,  as,  upon  the  descriptions  the  gospel 
gives  us  of  that  sin,  may  be  justly  confident  they  have  not 
p'-.rhaps  committed  it,  therefore  think  themselves  out  of 
danger  of  losing  their  season  of  making  their  peace  with 
God  before  they  die.  Many  a  one  may,  no  doubt,  that 
never  committed  the  unpardonable  blasphemy  against  the 
Holy  Ghost,  as  he  is  the  witness,  by  his  wonderful  works, 


WEPT  OVER  LOST  SOULS.  51 

of  Christ  being  the  Messiah.  As  one  may  die,  by  neglect- 
ing himself,  that  doth  not  poison  himself,  or  cut  his  own 
throat.  You  will  say,  "  But  if  the  Spirit  retire  from  men, 
so  as  never  to  return,  where  is  the  difference  V  I  answer, 
the  difference  lies  in  the  s]yecific  nature  and  greater  heinous- 
ness  of  that  sin,  and  consequently,  in  the  deeper  degrees  of 
its  punishment.  For  though  the  reason  of  its  unpardon- 
ableness  lies  not  principally  in  its  greater  heinousness, 
but  in  its  direct  repugnancy  to  the  way  of  obtaining  par- 
don, yet  there  is  no  doubt  of  its  being  much  more  heinous 
than  many  other  sins  for  which  men  perish.  And  there- 
fore 'tis  in  proportion  more  severely  punished.  But  is  it 
not  misery  enough  to  dwell  in  darkness  and  woe  for  ever, 
as  every  one  that  dies  unreconciled  to  God  must  do,  unless 
the  most  intense  flames  and  horror  of  hell  be  your  portion  ? 
As  his  case  is  sufficiently  bad  that  must  die  as  an  ordinary 
felon,  though  he  is  not  to  be  hanged,  drawn,  and  quartered. 
Nor  is  there  any  place  or  pretence  for  so  profane  a 
thought,  as  if  there  were  any  colour  of  unrighteousness  in 
this  course  of  procedure  with  such  men.  Is  it  unjust 
severity  to  let  the  gospel  become  deadly  to  them  whose 
malignity  perverts  it,  against  its  nature,  and  genuine 
tendency,  into  a  savour  of  death  (as  2  Cor.  ii.  16),  which 
it  is  ro7g  wrroKXv/j.svoig^  i.  e.  to  them  (as  the  mentioned 
author  speaks)  who  may  be  ti-uly  said  to  seek  their  owti 
destruction  ?  or  that  God  should  intend  their  more  aggravated 
condemnation,  even  from  the  despised  gospel  itself,  who, 
when  such  light  is  come  into  the  world,  hate  it,  shew  them- 
selves lucifitgce,  tetiebriones  (as  he  also  phrases  it,  speaking 
further  upon  that  first  mentioned  text),  such  asjlyfrom  the 
light,  choose  and  love  to  lurk  in  darkness  I  He  must  have 
very  low  thoughts  of  divine  favour  and  acceptance,  of  Christ, 
and  grace,  and  glory,  that  can  have  hard  thoughts  of  God, 
for  his  vindicating,  with  greatest  severity,  the  contempt  of 
such  things.  What  could  better  become  his  glorious 
majesty,  and  excellent  greatness,  than,  as  all  things  work 
together  for  good  towards  them  that  love  him,  so  to  let  all 
things  work  for  the  liurt  of  them  that  so  irreconcilably  hate 


52  THE  redeemer's  tears 

him,  and  bear  a  disaffected  and  implacable  mind  towards 
him  ?  Nor  doth  the  addition  of  his  designing  the  matter  so, 
make  it  hard.  For  if  it  be  just  to  pmiish  such  wickedness, 
is  it  unjust  to  intend  to  punish  it  ?  and  to  intend  to  punish 
it  according  to  its  desert,  when  it  cannot  be  thought  unjust 
actually  to  render  to  men  what  they  deserve  ? 

We  are,  indeed,  to  account  the  primary  intention  of  con- 
tinuing the  gospel  to  such  a  people,  among  whom  these 
live,  is  kindness  towards  others,  not  this  higher  revenge 
upon  them  ;  yet  nothing  hinders  but  that  this  revenge 
upon  them,  may  also  be  the  fit  matter  of  his  secondary 
intention.  For  should  he  intend  nothing  concerning  them  1 
Is  he  to  be  so  unconcerned  about  his  own  creatures  that 
are  under  his  government  ?  While  things  cannot  fall  out 
to  him  unawares,  but  that  he  hath  this  dismal  event  in 
prospect  before  him,  he  must  at  least  intend  to  let  it  be,  or 
not  to  hinder  it.  And  who  can  expect  he  should  ?  For, 
that  his  gracious  influence  towards  them  should  at  length 
cease,  is  above  all  exception  :  that  it  ceasing,  while  they 
live  still  under  the  gospel,  they  contract  deeper  guilt,  and 
incur  heavier  punishment,  follows  of  course.  And  who 
can  say  he  should  not  intend  to  let  it  follow  ]  For  should 
he  take  away  the  gospel  from  the  rest,  that  these  might  be 
less  punished  ?  that  others  might  not  be  saved,  because 
they  will  not  ? 

Nor  can  he  be  obliged  to  interpose  extraordinarily,  and 
alter  for  their  sakes  the  course  of  nature  and  providence, 
so  as  either  to  hasten  them  the  sooner  out  of  the  world,  or 
cast  them  into  any  other  part  of  it,  where  the  gospel  is 
not,  lest  they  should,  by  living  still  under  it,  be  obnoxious 
to  the  severer  punishment.  For  whither  would  this  lead  ? 
He  should,  by  equal  reason,  have  been  obliged  to  prevent 
men's  sinning  at  all,  that  they  might  not  be  liable  to  any 
punishment.  And  so  not  to  have  made  the  world,  or  have 
otherwise  fi-amed  the  methods  of  his  government,  and  less 
suitably  to  a  whole  community  of  reasonable  creatures ; 
or  to  have  made  an  end  of  the  world  long  ago,  and  have 
quitted  all  his  great  designs  in  it,  lest  some  should  sin  on, 


WEPT  OVER  LOST  SOULS.  53 

and  incur  proportionable  punishment !  or  to  have  provided 
extraordinarily  that  all  should  do  and  fare  alike  ;  and  that 
it  might  never  have  come  to  pass,  that  it  should  he  less 
tolerable  for  Capernaum,  and  Chorazin,  and  Bethsaida, 
than  for  Tyre,  and  Sidon,  and  Sodom,  and  Gomorrah.  But 
is  there  unrigliteousness  with  God  ?  or  is  he  unrighteous 
in  taking  vengeance  ?  or  is  he  therefore  unjust,  because  he 
will  render  to  every  one  according  to  his  works  ;  to  them 
who,  by  patient  continuance  in  well  doing,  seek  glory, 
honour,  and  immortality,  eternal  life  ;  but  unto  them  that 
are  contentious,  and  do  not  obey  the  truth,  but  obey 
unrighteousness,  indignation  and  wrath,  tribulation  and 
anguish  upon  every  soul  of  man  that  doth  evil,  of  the  Jew- 
first,  and  also  of  the  Gentile  1  Rom.  ii.  6-9.  Doth  right- 
eousness itself  make  him  unrighteous  ?  0  sinner,  under- 
stand how  much  better  it  is  to  avoid  the  stroke  of  divine 
justice  than  accuse  it !  God  will  be  found  true,  and  every 
man  a  liar,  that  he  may  be  justified  when  he  speaks,  and 
be  clear  when  he  judges,  Psal.  li.  4. 

6.  Yet  are  we  not  to  imagine  any  certain  fixed  rule, 
according  whereto  (except  in  the  case  of  the  unpardonable 
sin)  the  divine  dispensation  is  measured  in  cases  of  this 
nature  :  viz.  That,  when  a  sinner  hath  contended  just  so 
long,  or  to  such  a  degree,  against  his  grace  and  Spirit  in 
his  gospel,  he  shall  be  finally  rejected  ;  or  if  but  so  long, 
or  not  to  such  a  degree,  he  is  yet  certainly  to  be  further 
tried,  or  treated  with.  It  is  little  to  be  doubted,  but  he 
puts  forth  the  power  of  victorious  grace,  at  length,  upon 
some  more  obstinate  and  obdurate  sinners,  and  that  have 
longer  persisted  in  their  rebellions  (not  having  sinned 
the  unpardonable  sin),  and  gives  over  some  sooner,  as  it 
seems  good  unto  him.  Nor  doth  he  herein  owe  an  account 
to  any  man  of  his  matters.  Here  sovereign  good  pleasure 
rules  and  arbitrates,  tliat  is  tied  to  no  certain  rule.  Neither, 
in  these  variations,  is  there  any  shew  of  that  blameable 
'Tr^oauTToXri'^ia  or  accepting  of  j)^^sons^  wliich,  in  liis  own 
word,  he  so  expressly  disclaims.  We  must  distinguish 
matters  of  right  (even  such  as  are  so  by  promise  only,  as 


54  THE  redeemer's  tears 

well  as  others),  and  matters  of  mere  nnpromised  favour. 
In  matters  of  right,  to  be  an  accepter  of  persons,  is  a  thing 
most  highly  culpable  with  men,  and  which  can  have  no 
place  with  the  holy  God  :  i.  e.  when  a  human  judge  hath 
his  rule  before  him,  according  whereto  he  is  to  estimate 
men's  rights,  in  judgment ;  there,  to  regard  the  person  of 
the  rich,  or  of  the  poor,  to  the  prejudice  of  the  justice  of 
the  cause,  were  an  insufferable  iniquity  ;  as  it  were  also  in 
a  private  person  to  withhold  another's  right,  because  he 
hath  no  kindness  for  him.  So  even  the  great  God  himself, 
though  of  mere  grace  he  first  fixed  and  established  the 
rule  (fitly  therefore  called  the  covenant,  or  law  of  grace), 
by  which  he  will  proceed  in  pardoning  and  justifying  men, 
or  in  condemning  and  holding  them  guilty,  both  here 
and  in  the  final  judgment ;  yet  having  fixed  it,  he  will 
never  recede  from  it  ;  so  as  either  to  acquit  an  impenitent 
unbeliever,  or  condemn  a  believing  penitent.  If  we  con- 
fess our  sins,  he  is  faithful  and  just  to  forgive.  None  shall 
be  ever  able  to  accuse  him  of  breach  of  faith,  or  of  trans- 
gressing his  owTi  rules  of  justice.  We  find  it  therefore 
said  in  reference  to  the  judgment  of  the  last  day,  when 
God  shall  render  to  every  man  according  to  his  works, 
whether  they  be  Jews  or  Gentiles,  that  there  is  no  respect 
of  persons  with  God,  Rom.  ii.  6-11,  yet  {qui  promisit 
pceiiitenti  veniam,  non  promisit  peccanti  pcenitentiam) 
whereas  he  hath,  by  his  evangelical  law,  ascertained  par- 
don to  one  that  sincerely  obeys  it,  but  hath  not  promised 
grace  to  enable  them  to  do  so,  to  them  that  have  long  con- 
tinued wilfully  disobedient  and  rebellious  ;  this  communi- 
cation of  grace  is,  therefore,  left  arbitrary,  and  to  be  dis- 
pensed, as  the  matter  of  free  and  unassured  favour,  as  it 
seems  him  good.  And  indeed,  if  in  matters  of  arbitrary 
favour,  respect  of  persons  ought  to  have  no  place,  friendship 
were  quite  excluded  the  world,  and  would  be  swallowed  up 
of  strict  and  rigid  justice.  I  ought  to  4ake  all  men  for  my 
friends  alike,  otherwise  than  as  justice  should  oblige  me  to 
be  more  respectful  to  men  of  more  merit. 

7,  Wherefore  no  man  can  certainly  krww,  or  ought  to 


WEPT  OVER  LOST  SOFLS.  65 

conclude,  concerning  himself  or  others,  as  long  as  they 
live,  that  the  season  of  grace  is  quite  over  with  them.  As 
we  can  conceive  no  rule  God  hath  set  to  himself  to  pro- 
ceed by,  in  ordinary  cases  of  this  nature  ;  so  nor  is  there 
any  he  hath  set  unto  us  to  judge  by,  in  this  case.  It  were 
to  no  pui-pose,  and  could  be  of  no  use  to  men,  to  know- 
so  much  ;  therefore  it  were  unreasonable  to  expect  God 
should  have  settled  and  declared  any  rule,  by  which  they 
might  come  by  the  knowledge  of  it.  As  the  case  is  then, 
viz.  there  being  no  such  rule,  no  such  thing  can  be  con- 
cluded ;  for  who  can  tell  what  an  arbitrary,  sovereign,  free 
agent  will  do,  if  he  declare  not  his  own  purpose  himself  ? 
How  should  it  be  known,  when  the  Spirit  of  God  hath 
been  often  working  upon  the  soul  of  a  man,  that  this  or 
that  shall  be  the  last  act,  and  that  he  will  never  put  forth 
another  ?  And  why  should  God  make  it  known  1  To  the 
person  himself  whose  case  it  is,  'tis  manifest  it  could  be 
no  benefit.  Nor  is  it  to  be  thought  the  holy  God  will 
ever  so  alter  the  course  of  his  o^\^l  proceedings,  but  that 
it  shall  finally  be  seen  to  all  the  world,  that  every  man's 
destruction  was,  entirely,  and  to  the  last,  of  himself.  If 
God  had  made  it  evident  to  a  man,  that  he  were  finally 
rejected,  he  were  obliged  to  believe  it.  Bat  shall  it  ever 
be  said,  God  hath  made  any  thing  a  man's  duty,  which 
were  inconsistent  with  his  felicity.  The  having  sinned 
himself  into  such  a  condition  wherein  he  is  forsaken  of 
God,  is  indeed  inconsistent  with  it.  And  so  the  case  is 
to  stand,  i.e.  that  his  perdition  be  in  immediate  connexion 
with  his  sin,  not  with  his  duty.  As  it  would  be  in  imme- 
diate, necessary  connexion  with  his  duty,  if  he  were  bound 
to  believe  himself  finally  forsaken,  and  a  lost  creature. 
For  that  belief  makes  him  hopeless,  and  a  very  devil, 
justifies  his  unbelief  of  the  gospel,  towards  himself,  by 
removing  and  shutting  up,  towards  him,  the  object  of  such 
a  faith,  and  consequently  brings  the  matter  to  this  state, 
that  he  perishes,*  not  because  he  doth  not  believe  God 

•  See  more  to  this  purpose  in  the  Appendix. 


56  THE  llEDEEMER  S  TEARS 

reconcilable  to  man,  but  because,  with  particular  application 
to  himself,  he  ought  not  so  to  believe. 

And  it  were  most  unfit,  and  of  very  pernicious  conse- 
quence, that  such  a  thing  should  be  generally  known  con- 
cerning others.  It  were  to  anticipate  the  final  judgment, 
to  create  a  hell  upon  earth,  to  tempt  them  whose  doom 
were  already  known,  to  do  all  the  mischief  in  the  world, 
which  malice  ^nd  despair  can  suggest,  and  prompt  them 
unto  ;  it  were  to  mingle  devils  with  men  !  and  fill  the 
world  with  confusion  !  How  should  parents  know  how  to 
behave  themselves  towards  children,  a  husband  towards 
the  wife  of  his  bosom  in  such  a  case,  if  it  were  knowni 
they  were  no  more  to  counsel,  exhort,  admonish  them,  pray 
with  or  for  them,  than  if  they  were  devils  ! 

And  if  there  were  such  a  rule,  how  frequent  misappli- 
cations would  the  fallible  and  distempered  minds  of  men 
make  of  it !  so  that  they  would  be  apt  to  fancy  themselves 
warranted  to  judge  severely,  or  uncharitably,  and  (as  the 
truth  of  the  case  perhaps  is)  unjustly  concerning  others, 
fi-om  which  they  are  so  hardly  withheld,  when  they  have 
no  such  pretence  to  embolden  them  to  it,  but  are  so  strictly 
forbidden  it ;  and  the  judgment-seat  so  fenced,  as  it  is,  by 
the  most  awful  interdicts  against  their  usurpations  and 
encroachments.  We  are  therefore  to  reverence  the  wisdom 
of  the  divine  government,  that  things  of  this  nature  are 
among  the  arcana  of  it ;  some  of  those  secrets  which  belong 
not  to  us.  He  hath  revealed  v/hat  was  fit  and  necessary 
for  us  and  our  children,  and  envies  to  man  no  useful  know- 
ledge. 

But  it  may  be  said,  when  the  apostle  (1  John,  v.  16) 
directs  to  pray  for  a  brother  whom  we  see  sinning  a  sin 
that  is  not  unto  death,  and  adds,  there  is  a  sin  unto  death, 
I  do  not  say  he  shall  pray  for  it ;  is  it  not  implied  that  it 
may  be  kno^\^l  when  one  sins  that  sin  unto  death,  not  only 
to  himself,  but  even  to  others  too  ?  I  answer,  it  is  implied 
there  may  be  too  probable  appearances  of  it,  and  much 
ground  to  suspect  and  fear  it  concerning  some,  in  some 


WEPT  OVER  LOST  SOULS.  67 

cases ;  as  when  any  against  the  highest  evidence  of  the 
truth  of  the  Christian  religion,  and  that  Jesus  is  the  Clirist, 
or  the  Messiah  (the  proper  and  most  sufficiently  credible 
testimony  whereof,  he  had  mentioned  in  the  foregoing 
verses,  under  heads  to  which  the  whole  evidence  of  the 
truth  of  Christianity  may  be  fitly  enough  reduced),  do 
notwithstanding,  fi'om  that  malice  which  blinds  their 
understanding,  persist  in  infidelity,  or  apostatize  and  relapse 
into  it  from  a  former  profession,  there  is  great  cause  of 
suspicion,  lest  such  have  sinned  that  sin  unto  death. 
Whereupon  yet  it  is  to  be  observed,  he  doth  not  expressly 
forbid  praying  for  the  persons  whose  case  we  may  doubt ; 
only  he  doth  not  enjoin  it,  as  he  doth  for  others,  but  only 
says,  I  do  not  say  ye  shall  pray  for  it,  i.  e.  that  in  his  pre- 
sent direction  to  pray  for  others,  he  did  not  intend  such, 
but  another  sort,  for  whom  they  might  pray  remotely  from 
any  such  suspicion  :  viz.  that  he  meant  now  such  praying 
as  ought  to  be  interchanged  between  Christian  friends,  that 
have  reason,  in  the  main,  to  be  well  persuaded  concerning 
one  another.  In  the  mean  time  intending  no  opposition 
to  what  is  elsewhere  enjoined,  the  praying  for  all  men 
(1  Tim.  ii.  1),  without  the  personal  exclusion  of  any,  as 
also  our  Lord  himself  prayed  indefinitely  for  his  most 
malicious  enemies.  Father,  forgive  them,  they  know  not 
what  they  do  ;  though  he  had  formerly  said,  there  was 
such  a  sin  as  should  never  be  forgiven  ;  whereof  'tis  highly 
probable  some  of  them  were  guilty  :  yet  such  he  doth  not 
expressly  except ;  but  his  prayer  being  in  the  indefinite, 
not  the  universal,  form,  'tis  to  be  supposed  it  must  mean 
such  as  were  within  the  compass  and  reach  of  prayer,  and 
capable  of  benefit  by  it.  JS'or  doth  the  apostle  here  direct 
personally  to  exclude  any,  only  that  indefinitely  and  in  the 
general  such  must  be  supposed  not  meant  as  had  sinned 
the  sin  unto  death  ;  or  must  be  conditionally  excluded  if 
tbey  had,  without  determining  who  had  or  had  not.  To 
which  purpose  it  is  very  observable,  that  a  more  abstract 
form  of  expression  is  used  in  this  latter  clause  of  this  verse. 
For  whereas  in  the  former  positive  part  of  the  direction. 


58  THE  redeemer's  tears 

he  enjoins  praying  for  him  or  them  that  had  not  sinned 
unto  death  {viz.  concerning  whom  there  was  no  ground  for 
any  such  imagination  or  suspicion  that  they  had)  ;  in  the 
negative  part,  concerning  such  as  might  have  sinned  it,  he 
doth  not  say  for  him  or  them,  but  for  it  {i.  e.  concerning, 
in  reference  to  it),  as  if  he  had  said,  the  case  in  general 
only  is  to  be  excepted,  and  if  persons  are  to  be  distinguished 
(since  every  sin  is  some  one's  sin,  the  sin  of  some  person  or 
other),  let  God  distinguish,  but  do  not  you,  'tis  enough  for 
you  to  except  the  sin,  committed  by  whomsoever.  And 
though  the  former  part  of  the  verse  speaks  of  a  particular 
person,  "  If  a  man  see  his  brother  sin  a  sin  that  is  not  unto 
death,"  which  is  as  determinate  to  a  person  as  the  sight  of 
our  eye  can  be,  it  doth  not  follow  the  latter  part  must 
suppose  a  like  particular  determination  of  any  person's  case, 
that  he  hath  sinned  it.  I  may  have  great  reason  to  be 
confident  such  and  such  have  not,  when  I  can  only  suspect 
that  such  a  one  hath.  And  it  is  a  thing  much  less  un- 
likely to  be  certain  to  oneself  than  another,  for  they  that 
have  sinned  unto  death,  are  no  doubt  so  blinded  and  stupi- 
fied  by  it,  that  they  are  not  more  apt  or  competent  to 
observe  themselves,  and  consider  their  case,  than  others 
may  be. 

8.  But  though  none  ought  to  conclude  that  their  day  or 
season  of  gi-ace  is  quite  expired,  yet  they  ought  deeply  to 
apprehend  the  danger,  lest  it  should  expire  before  their 
necessary  work  be  done,  and  their  peace  made.  For  though 
it  can  be  of  no  use  to  them  to  know  the  former,  and  there- 
fore they  have  no  means  appointed  them  by  which  to  know 
it,  'tis  of  great  use  to  apprehend  the  latter  ;  and  they  have 
sufficient  ground  for  the  apprehension.  All  the  cautions 
and  warnings  wherewith  the  Holy  Scripture  abounds,  of 
the  kind  with  those  already  mentioned,  have  that  manifest 
design.  And  nothing  can  be  more  important,  or  apposite 
to  this  purpose,  than  that  solemn  charge  of  the  great  apostle 
(Phil.  ii.  12),  Work  out  your  own  salvation  with  fear  and 
trembling  ;  considered  together  with  the  subjoined  ground 
of  it,  ver.  13,  For  it  is  God  that  worketh  in  you  to  will 


■WEPT  OVER  LOST  SOULS.  59 

and  to  do  of  his  own  good  pleasure.  How  correspondent 
is  the  one  with  the  other  ;  work,  for  he  works  :  there  were 
no  working  at  all  to  any  purpose,  or  with  any  hope,  if  he 
did  not  work.  And  work  with  fear  and  trembling,  for  he 
works  of  his  own  good  pleasure,  q.  d.  "  'Twere  the  greatest 
folly  imaginable  to  trifle  with  one  that  works  at  so  perfect 
liberty,  under  no  obligation,  that  may  desist  when  he  will ; 
to  impose  upon  so  absolutely  sovereign  and  arbitrary  an 
agent,  that  owes  you  nothing  ;  and  from  whose  former 
gracious  operations  not  complied  with,  you  can  draw  no 
argument  unto  any  following  ones,  that  because  he  doth, 
therefore  he  will.  As  there  is  no  certain  connexion  be- 
tween present  time  and  future,  but  all  time  is  made  up  of 
undepending,  not  strictly  coherent,  moments,  so  as  no  man 
can  be  sure,  because  one  now  exists,  another  shall ;  there 
is  also  no  more  certain  connexion  between  the  arbitrary 
acts  of  a  free  agent  within  such  time  ;  so  that  I  cannot  be 
sure,  because  he  now  darts  in  light  upon  me,  is  now  con- 
vincing me,  now  awakening  me,  therefore  he  will  still  do 
so,  again  and  again.  Upon  this  ground,  then,  what  exhor- 
tation could  be  more  proper  than  this  ?  "  Work  out  your 
salvation  with  fear  and  trembling."  What  could  be  more 
awfully  monitory,  and  enforcing  of  it,  than  that  he  works 
only  of  mere  good  will  and  pleasure  1  How  should  I  tremble 
to  think,  if  I  should  be  negligent,  or  undutiful,  he  may  give 
out  the  next  moment,  nay  let  the  work  fall,  and  me  perish ! 
And  there  is  more  especial  cause  for  such  an  apprehension, 
upon  the  concurrence  of  such  things  as  these  : — 

1.  If  the  workings  of  God's  Spirit  upon  the  soul  of  a 
man  have  been  more  than  ordinarily  strong  and  urgent, 
and  do  now  cease  :  if  there  have  been  more  powerful  con- 
victions, deeper  humiliations,  more  awakened  fears,  more 
formed  purposes  of  a  new  life,  more  fervent  desires,  that 
are  now  all  vanished  and  fled,  and  the  sinner  is  returned 
to  his  old  dead  and  dull  temper. 

2.  If  there  be  no  disposition  to  reflect  and  consider  the 
diff'erence,  no  sense  of  his  loss,  but  he  apprehends  such 


(0  THE  REDEEMER  S  TEARS 

workings  of  spirit  in  him  unnecessary  troubles  to  him, 
and  thinks  it  well  he  is  delivered  and  eased  of  them. 

3.  If  in  the  time  when  he  was  under  such  workings  of 
spirit,  he  had  made  kno^^^l  his  case  to  his  minister,  or  any- 
godly  friend,  whose  company  he  now  shuns,  as  not  willing 
to  be  put  in  mind  or  hear  any  more  of  such  matters. 

4.  If  hereupon  lie  hath  more  indulged  sensual  inclina- 
tion, taken  more  libei-ty,  gone  against  the  checks  of  his 
0A\Ti  conscience,  broken  former  good  resolutions,  involved 
himself  in  the  guilt  of  any  grosser  sins. 

5.  If  conscience,  so  baffled,  be  now  silent ;  lets  him  alone, 
grows  more  sluggish  and  weaker  (which  it  must)  as  his 
lusts  grow  stronger. 

6.  If  the  same  lively  powerful  ministry,  which  before 
affected  him  much,  now  moves  him  not. 

7.  If  especially  he  is  grown  into  a  dislike  of  such  preach- 
ing ;  if  serious  godliness,  and  what  tends  to  it,  are  become 
distasteful  to  him  ;  if  discourses  of  God,  and  Christ,  of 
death  and  judgment,  and  of  a  holy  life,  are  reckoned  super- 
fluous and  needless,  are  unsavoury  and  disrelished  ;  if  he 
have  learned  to  put  disgraceful  names  upon  things  of  this 
import,  and  the  persons  that  most  value  them,  and  live 
accordingly  ;  if  he  hath  taken  the  seat  of  the  scomer,  and 
makes  it  his  business  to  deride  what  he  had  once  a  reve- 
rence for,  or  took  some  complacency  in. 

8.  If,  upon  all  this,  God  withdraw  such  a  ministry,  so  that 
he  is  now  warned  and  admonished,  exhorted  and  striven 
with,  as  formerly,  no  more.  0  the  fearful  danger  of  that 
man's  case  !  Hath  he  no  C8.ase  to  fear  lest  the  things  of 
his  peace  should  be  for  ever  hid  from  his  eyes  ?  Surely  he 
hath  much  cause  of  fear,  but  not  of  despair.  Fear  would 
in  this  case  be  his  great  duty,  and  might  yet  prove  the 
means  of  saving  him  ;  despair  would  be  his  very  heinous 
and  destroying  sin.  If  yet  he  would  be  stirred  up  to  con- 
sider his  case,  whence  he  is  fallen,  and  whither  he  is  fall- 
ing, and  set  himself  to  serious  seeking  of  God,  cast  down 
himself  before  him,  abuse  himself,  cry  for  mercy,  as  for  his 
life,  there  is  yet  hope  in  his  case.     God  may  here  show  an 


WEPT  OVER  LOST  SOULS.  61 

example  of  what  he  can  induce  himself  to  do  for  a  perish- 
ing- wretch  !     But, 

IV.  If  with  any  that  have  lived  under  the  gospel,  their 
day  is  quite  expired,  and  the  things  of  their  peace  now  for 
ever  liid  from  their  eyes,  this  is  in  itself  a  most  deplorable 
case,  and  much  lamented  by  our  Lord  Jesus  himself.  That 
the  case  is  in  itself  most  deplorable,  who  sees  not  ?  A  soul 
lost !  a  Creature  capable  of  God  !  upon  its  way  to  him  ! 
near  to  the  kingdom  of  God  !  shipwrecked  in  the  port  ! 
0  sinner,  fi*om  how  high  a  hope  art  thou  fallen  !  into  what 
depths  of  misery  and  woe  !  And  that  it  was  lamented  by 
our  Lord,  is  in  the  text.  He  beheld  the  city  (very  gene- 
rally, we  have  reason  to  apprehend,  inhabited  by  such 
wretched  creatures),  and  wept  over  it.  This  was  a  very 
affectionate  lamentation.  We  lament  often,  very  heartily, 
many  a  sad  case,  for  which  we  do  not  shed  tears.  But 
tears,  such  tears,  falling  from  such  eyes  !  the  issues  of  the 
purest  and  best  governed  passion  that  ever  was,  shewed 
the  true  greatness  of  the  cause.  Here  could  be  no  exor- 
bitancy or  unjust  excess,  nothing  more  than  was  propor- 
tionable to  the  occasion.  There  needs  no  other  proof  that 
this  is  a  sad  case,  than  that  our  Lord  lamented  it  with 
tears,  which  that  he  did,  we  are  plainly  told,  so  that  touch- 
ing that,  there  is  no  place  for  doubt.  All  that  is  liable  to 
question  is,  whether  we  are  to  conceive  in  him  any  like 
resentments  of  such  cases,  in  his  present  glorified  state  1 

Indeed  we  cannot  think  heaven  a  place  or  state  of  sad- 
ness, or  lamentation  ;  and  must  take  lieed  of  conceiving 
any  thing  there,  especially  on  the  throne  of  glory,  unsuit- 
able to  the  most  perfect  nature,  and  the  most  glorious  state. 
We  are  not  to  imagine  tears  there,  which  in  that  happy 
region  are  wiped  away  from  inferior  eyes ;  no  grief,  sorrow, 
or  sighing,  which  are  all  fled  away,  and  shall  be  no  more  : 
as  there  can  be  no  other  turbid  passion  of  any  kind.  But 
when  expressions  that  import  anger,  or  grief,  are  used, 
even  concerning  God  himself,  we  must  sever  in  our  con- 
ception every  thing  of  imperfection,  and  ascribe  every  thing 
of  real  perfection.     We  are  not  to  think  such  expressions 


62  THE  redeemer's  tears 

signify  nothing,  that  they  have  no  meaning,  or  that  no- 
thing at  all  is  to  be  attributed  to  him  under  them. 

Nor  are  we  again  to  think  they  signify  the  same  thing 
with  what  we  find  in  ourselves,  and  are  wont  to  express 
by  those  names.  In  the  divine  nature,  there  may  be  real, 
and  yet  most  serene,  complacency  and  displacency,  viz. 
that  are  unaccompanied  with  the  least  commotion,  and 
import  nothing  of  imperfection,  but  perfection  rather,  as  it 
is  a  perfection  to  apprehend  things  suitably  to  what  in 
themselves  they  are.  The  Holy  Scriptures  frequently  speak 
of  God  as  angry,  and  grieved  for  the  sins  of  men,  and  their 
miseries  which  ensue  therefrom.  And  a  real  aversion  and 
dislike  is  signified  thereby,  and  by  many  other  expressions, 
which  in  us  would  signify  vehement  agitations  of  affec- 
tion, that  we  are  sure  can  have  no  place  in  him.  We  ought 
therefore  in  ovir  own  thoughts  to  ascribe  to  him  that  calm 
aversion  of  will,  in  reference  to  the  sins  and  miseries  of 
men  in  general ;  and,  in  our  own  apprehensions,  to  remove  to 
the  utmost  distance  from  him  all  such  agitations  of  passion 
or  afifection,  even  though  some  expressions  that  occur,  carry 
a  great  appearance  thereof,  should  they  be  understood 
according  to  human  measures,  as  they  are  human  forms  of 
speech.  As,  to  instance  in  what  is  said  by  the  glorious 
God  himself,  and  very  near  in  sense  to  what  we  have  in 
the  text,  what  can  be  more  pathetic,  than  that  lamenting 
wish,  Psal.  Ixxxi.  13,  0  that  my  people  had  hearkened  unto 
me,  and  Israel  had  walked  in  my  ways  ! 

But  we  must  take  heed  lest,  under  the  pretence  that  we 
cannot  ascribe  every  thing  to  God  that  such  expressions 
seem  to  import,  we  therefore  ascribe  nothing.  We  ascribe 
nothing,  if  we  do  not  ascribe  to  a  real  unwillingness  that  men 
should  sin  on,  and  perish  ;  and  consequently  a  real  willing- 
ness that  they  should  turn  to  him  and  live  ;  which  so 
many  plain  texts  assert.  And  therefore  it  is  unavoidably 
imposed  upon  us,  to  believe  that  God  is  truly  unwilling  of 
some  things,  which  he  doth  not  think  fit  to  interpose  his 
omnipotency  to  hinder,  and  is  truly  willing  of  some  things, 
which  he  doth  not  put  forth  his  omnipotency  to  effect 


WEPT  OVER  L08T  SOULS.  63 

That  he  most  fitly  makes  this  the  ordinary  course  of  liis 
dispensations  towards  men,  to  govern  them  by  laws,  and 
promises,  and  threatenings  (made  most  express  to  them 
that  live  under  the  gospel),  to  work  upon  their  minds,  their 
hope,  and  their  fear  ;  affording  them  the  ordinary  assist- 
ances of  supernatural  light  and  influence,  with  which  he 
requires  them  to  comply,  and  which,  upon  their  refusing  to 
do  so,  he  may  most  righteously  withhold,  and  give  them 
the  victory  to  their  own  ruin  ;  though  oftentimes  he  doth, 
fi'om  a  sovereignty  of  grace,  put  forth  that  greater  power 
upon  others,  equally  negligent  and  obstinate,  not  to  enforce, 
but  effectually  to  incline,  their  wills,  and  gain  a  victory 
over  them,  to  their  salvation. 

Nor  is  his  will  towards  the  rest  altogether  ineffectual, 
though  it  have  not  this  effect.  For  whosoever  thou  art 
that  livest  under  the  gospel,  though  thou  dost  not  know 
that  God  so  wills  thy  conversion  and  salvation,  as  to  effect 
it,  whatsoever  resistance  thou  now  makest ;  though  thou 
art  not  sure  he  will  finally  overcome  all  thy  resistance,  and 
pluck  thee  as  a  firebrand  out  of  the  mouth  of  hell ;  yet 
thou  canst  not  say  his  good  will  towards  thee  hath  been 
without  any  effect  at  all  tending  thereto.  He  hath  often 
called  upon  thee  in  his  gospel,  to  repent  and  turn  to  him 
through  Christ ;  he  hath  waited  on  thee  with  long  patience, 
and  given  thee  time  and  space  of  repentance  ;  he  hath 
within  that  time  been  often  at  work  with  thy  soul.  Hath 
he  not  many  times  let  in  beams  of  light  upon  thee  ?  shewn 
thee  the  evil  of  thy  ways  ?  convinced  thee  ?  awakened 
thee  ?  half  persuaded  thee  ?  and  thou  never  hadst  reason 
to  doubt,  but  that  if  thou  hadst  set  thyself  with  serious 
diligence  to  work  out  thy  own  salvation,  he  would  have 
wrought  on,  so  as  to  have  brought  things  to  a  blessed  issue 
for  thy  soul. 

Thou  mightest  discern  his  mind  towards  thee  to  be  agree- 
able to  his  word,  wherein  he  hath  testified  to  thee  he  desired 
not  the  death  of  sinners,  that  he  hath  no  pleasure  in  the 
death  of  him  that  dieth,  or  in  the  death  of  the  wicked,  but 
that  he  should  turn  and  live  ;  exhorted  ihee,  expostulated 


64  THE  BEDEEMEKS  TEARS  \ 

with  thee,  and  others  in  thy  condition,  Turn  ye,  turn  ye, 
why  will  ye  die  ?  He  hath  told  thee  expressly  thy  stub- 
bornness, and  contending  against  him,  did  grieve  him,  and 
vex  his  Spirit ;  that  thy  sin,  wherein  thou  hast  indulged 
thyself,  hath  been  an  abomination  to  him,  that  it  was  the 
abominable  thing  which  his  soul  hated,  that  he  was  broken 
with  tli£  whorish  heart  of  such  as  thou,  and  pressed  there- 
with, as  a  cart  that  was  full  of  sheaves. 

Now  such  expressions  as  these,  though  they  are  bor- 
rowed fi-om  man,  and  must  be  understood  suitably  to  God, 
though  they  do  not  signify  the  thing  with  him  as  they  do 
in  us,  yet  they  do  not  signify  nothing.  As  when  hands 
and  eyes  are  attributed  to  God,  they  do  not  signify  as  they 
do  with  us,  yet  they  signify  somewhat  correspondent,  as 
active  and  visive  power  :  so  these  expressions,  though  they 
signify  not,  in  God,  such  unquiet  motions  and  passions, 
as  they  would  in  us,  they  do  signify  a  mind  and  will,  really, 
though  with  the  most  pei-fect  calmness  and  tranquillity,  set 
against  sin,  and  the  horrid  consequences  of  it,  which  yet, 
for  gi-eater  reasons  than  we  can  understand,  he  may  not 
see  fit  to  do  all  he  can  to  prevent.  And  if  we  know  not 
how  to  reconcile  such  a  will  in  God,  with  some  of  our 
notions  concerning  the  divine  nature  ;  shall  we,  for  what 
we  have  thought  of  him,  deny  what  he  hath  so  expressly 
said  of  himself,  or  pretend  to  understand  his  nature  better 
than  he  himself  doth  ?  * 

And  when  we  see  from  such  express  sayings  in  Scrip- 
ture, reduced  to  a  sense  becoming  God,  how  God's  mind 
stands  in  reference  to  sinners,  and  their  self-destroying 
ways,  we  may  thence  apprehend  what  temper  of  mind  our 
Lord  Jesus  also  bears  towards  them  in  the  like  case,  even 
in  his  glorified  state.  For  can  you  think  there  is  a  dis- 
agreement between  him  and  the  Father  about  these  things  ? 
And  whereas  we  find  our  blessed  Lord,  in  the  days  of  his 
flesh,  one  while  complaining  men  would  not  come  to  him 
that  they  might  have  life  (John,  v.  40),  elsewhere  grieved 
at  the  hardness  of  their  hearts  (Mark,  iii.  6),  and  here  scat- 

*  See  the  Appendix. 


•ftKl'T  UVEll  LOST  SOULS.  ("5 

tering  tears  over  sinning  and  perishing  Jerusalem  ;  we  can- 
not doubt  but  that  the  (innocent)  perturbation,  which  his 
earthly  state  did  admit,  being  severed,  his  mind  is  still  the 
same,  in  reference  to  cases  of  the  same  nature ;  for  can  we 
think  there  is  any  disagreement  between  him  and  himself  1 
We  cannot  therefore  doubt  but  that, 

1.  He  distinctly  comprehends  the  truth  of  any  such  case. 
He  beholds  from  the  throne  of  his  glory  above,  all  the 
treaties  which  are  held  and  managed  with  sinners  in  his 
name,  and  what  their  deportments  are  therein.  His  eyes 
are  as  a  flame  of  fire,  wherewith  he  searches  hearts,  and 
trieth  reins.  He  hath  seen  therefore,  sinner,  all  along, 
every  time  an  offer  of  grace  hath  been  made  to  thee,  and 
been  rejected  ;  when  thou  hast  slighted  counsels  and  warn- 
ings that  hath  been  given  thee,  exhortations  and  entreaties 
that  have  been  pressed  upon  thee,  for  many  years  together, 
and  how  thou  hast  hardened  thy  heart  against  reproofs 
and  threatenings,  against  promises  and  allurements  ;  and 
beholds  the  tendency  of  all  this,  what  is  like  to  come  of  it, 
and  that,  if  thou  persist,  it  will  be  bitterness  in  the  end. 

2.  That  he  hath  a  real  dislike  of  the  sinfulness  of  thy 
course.  It  is  not  indifferent  to  him  whether  thou  obeyest, 
or  disobeyest  the  gospel  ;  whether  thou  turn  and  repent  or 
no  ;  that  he  is  truly  displeased  at  thy  trifling,  sloth,  negli- 
gence, impenitency,  hardness  of  heart,  stubborn  obstinacy, 
and  contempt  of  his  grace,  and  takes  real  offence  at  them. 

3.  He  hath  real  kind  propensions  towards  thee,  and  is 
ready  to  receive  thy  returning  soul,  and  effectually  to 
mediate  with  the  offended  Majesty  of  heaven  for  thee,  as 
long  as  there  is  any  hope  in  thy  case. 

4.  When  he  sees  there  is  no  hope,  he  pities  thee,  while 
thou  seest  it  not,  and  dost  not  pity  thyself.  Pity  and 
mercy  above  are  not  names  only  ;  'tis  a  great  reality  that  is 
signified  by  them,  and  that  hath  place  there,  in  far  higher 
excellency  and  perfection,  than  it  can  with  us  poor  mortals 
here  below.  Ours  is  but  borrowed,  and  participated  from 
that  first  fountain  and  original  above.  Thou  dost  not 
perish  unlamented,   even  with  the  purest  heavenly  pity, 

E 


66  THE  redeemer's  tears 

though  thou  hast  made  thy  case  incapable  of  remedy.  As 
the  well- tempered  judge  bewails  the  sad  end  of  the  male- 
factor, whom  justice  obliges  him  not  to  spare,  or  save. 

And  now  let  us  consider  what  use  is  to  be  made  of  all 
this.  And  though  nothing  can  be  useful  to  the  persons 
themselves,  whom  the  Redeemer  thus  laments  as  lost,  yet 
that  he  doth  so,  may  be  of  great  use  to  others. 

Use.  Which  will  partly  concern  those  who  do  justly 
apprehend  this  is  not  their  case  ;  and  partly  such  as  may 
be  in  great  fear  that  it  is. 

I.  For  such  as  have  reason  to  persuade  themselves  it  is 
not  their  case.  The  best  ground  upon  which  any  can  con- 
fidently conclude  this,  is  that  they  have  in  this  their  pre- 
sent day,  through  the  grace  of  God,  already  effectually 
known  the  things  of  their  peace,  such,  viz.  as  have  sincerely, 
with  all  their  hearts  and  souls,  turned  to  God,  taken  him 
to  be  their  God,  and  devoted  themselves  to  him,  to  be  his  ; 
intrusting  and  subjecting  themselves  to  the  saving  mercy 
and  governing  power  of  the  Redeemer,  according  to  the 
tenor  of  the  gospel-covenant,  from  which  they  do  not  find 
their  hearts  to  swerve  or  decline,  but  resolve,  through 
divine  assistance,  to  persevere  herein  all  their  days.  Now 
for  such  as  with  whom  things  are  already  brought  to  that 
comfortable  conclusion,  I  only  say  to  them, 

1.  Rejoice  and  bless  God  that  so  it  is.  Christ  your  Re- 
deemer rejoices  with  you,  and  over  you  ;  you  may  collect 
it  from  his  contrary  resentment  of  their  case  who  are  past 
hope  ;  if  he  weep  over  them,  he,  no  doubt,  rejoices  over  you. 
There  is  joy  in  heaven  concerning  you.  Angels  rejoice, 
your  glorious  Redeemer  presiding  in  the  joyful  concert. 
And  should  not  you  rejoice  for  yourselves  ]  Consider  what 
a  discrimination  is  made  in  your  case  !  To  how  many  hath 
that  gospel  been  a  deadly  savour,  which  hath  proved  a 
savour  of  life  unto  life  to  you  !  How  many  have  fallen  on 
your  right  hand  and  your  left,  stumbling  at  the  stone  of 
offence,  which  to  you  is  become  the  headstone  of  the  comer, 
elect  and  precious  !  Whence  is  this  difference  ?  Did  you 
never  slight  Christ  1  never  make  light  of  offered  mercy  ? 


WEPT  OYEK  LOST  SOULS.  67 

was  your  mind  never  blind  or  vain  ?  was  your  heart  never 
hard  or  dead  ?  were  the  terms  of  peace  and  reconciliation 
never  rejected  or  disregarded  by  you  ?  How  should  you 
admire  victorious  grace,  that  would  never  desist  from  striv- 
ing with  you  till  it  had  overcome  !  You  are  the  triumph 
of  the  Redeemer's  conquering  love,  who  might  have  been 
of  his  wrath  and  justice  !  Endeavour  your  spirits  may 
taste,  more  and  more,  the  sweetness  of  reconciliation,  that 
you  may  more  abound  in  joy  and  praises.  Is  it  not  plea- 
sant to  you  to  be  at  peace  with  God  ?  to  ftnd  that  all  con- 
troversies are  taken  up  between  him  and  you  ?  that  you 
can  now  approach  him,  and  his  terrors  not  make  you  afraid  ] 
that  you  can  enter  into  the  secret  of  his  presence,  and  solace 
yourselves  in  his  assured  favour  and  love  ?  How  should 
you  joy  in  God  through  Jesus  Christ,  by  whom  you  have 
received  the  atonement !  What  have  you  now  to  fear  1  If, 
when  you  were  ensmies,  you  were  reconciled  by  the  death 
of  Christ,  how  much  more,  being  reconciled,  shall  you  be 
saved  by  his  life  ?  How  great  a  thing  have  you  to  oppose 
to  all  worldly  troubles  !  If  God  be  for  you,  who  can  be 
against  you  1  Think  how  mean  it  is  for  the  friends  of  God, 
the  favourites  of  heaven,  to  be  dismayed  at  the  appearances 
of  danger  that  threaten  them  from  the  inhabitants  of  the 
earth  !  What  if  all  the  world  were  in  a  posture  of  hostility 
against  you,  when  the  mighty  Lord  of  all  is  your  friend  ? 
Take  heed  of  thinking  meanly  of  his  power  and  love  ; 
would  any  one  diminish  to  himself,  whom  he  takes  for  his 
God  ?  All  people  will  walk  every  one  in  the  name  of  his 
god  ;  why  should  not  you  much  more  in  the  name  of  yours, 
glorying  in  him,  and  making  your  boast  of  him  all  the 
day  long  ?  0  the  reproach  which  is  cast  upon  the  glorious 
name  of  the  great  God,  by  their  diffidence  and  despondency, 
who  visibly  stand  in  special  relation  to  him,  but  fear  the 
impotent  malice  of  mortal  man  more  than  they  can  trust 
in  his  Almighty  love  !  If  indeed  you  are  justified  by  faith, 
and  have  peace  with  God,  it  becomes  you  so  to  rejoice  in 
the  hope  of  the  glory  of  God,  as  also  to  glory  in  tribula- 
tion, and  tell  all  the  world  that  in  his  favour  stands  your 


68  THE  REDEEMER  S  TEARS 

life,  and  that  you  care  not  who  is  displeased  with  you  for 
the  things  where witli,  you  have  reason  to  apprehend,  he  is 
pleased, 

2.  Demean  yourselves  with  that  care,  caution,  and  duti- 
fulness  that  become  a  state  of  reconciliation.  Bethink 
yourselves  that  your  present  peace  and  friendship  Avith  God 
is  not  original,  and  continued  from  thence,  but  hath  been 
interrupted  and  broken  ;  that  your  peace  is  not  that  of 
constantly  innocent  persons.  You  stand  not  in  this  good 
and  happy  state  because  you  never  offended,  but  as  being 
reconciled,  and  who  therefore  were  once  enemies.  And 
when  you  were  brought  to  know,  in  that  your  day,  which 
you  have  enjoyed,  the  things  belonging  to  your  peace,  you 
were  made  to  feel  the  smart  and  taste  the  bitterness  of  your 
having  been  alienated,  and  enemies  in  your  minds  by 
wicked  works.  When  the  terrors  of  God  did  beset  you 
round,  and  his  arrows  stuck  fast  in  you,  did  you  not  then 
find  trouble  and  sorrow  ?  were  you  not  in  a  fearful  expec- 
tation of  wrath  and  fiery  indignation  to  consume  and  burn 
you  up  as  adversaries  ?  Would  you  not  then  have  given 
all  the  world  for  a  peaceful  word  or  look  1  for  any  glim- 
mering hope  of  peace  1  How  wary  and  afraid  should  you 
be  of  a  new  breach  !  How  should  you  study  acceptable 
deportments,  and  to  walk  worthy  of  God  unto  all  well- 
pleasing  !  How  strictly  careful  should  you  be  to  keep 
faith  Avith  him,  and  abide  stedfast  in  his  covenant  !  Hoav 
concerned  for  his  interest !  and  in  Avhat  agonies  of  spirit, 
when  you  behold  the  eruptions  of  enmity  against  him  from 
any  others  !  not  from  any  distrust,  or  fear  of  final  prejudice 
to  his  interest,  but  from  the  apprehension  of  the  unright- 
eousness of  the  thing  itself,  and  a  dutiful  love  to  his  name, 
throne,  and  government.  How  zealous  should  you  be  to 
draAV  in  others  !  hoAV  fervent  in  your  endeavours,  Avithin 
your  OAvn  sphere,  and  hoAv  large  in  your  desires,  extended 
as  far  as  the  sphere  of  the  universe,  that  every  knee  might 
boAV  to  him,  and  every  tongue  confess  to  him  !  They 
ought  to  be  more  deeply  concerned  for  his  righteous  cause, 
that  remember  they  were  once  most  unrighteously  engaged 


WEPT  OVER  LOST  SOULS.  C9 

against  it.  And  ought  besides  to  be  filled  with  compas- 
sion towards  the  souls  of  men,  yet  in  an  unreconciled 
state,  as  having  known  by  the  terrors  of  the  Lord,  and 
remembering  the  experienced  dismalness  and  horror  of  that 
state,  Avhat  it  was  to  have  divine  wrath  and  justice  armed 
against  you  with  almighty  power  !  And  to  have  heard 
the  thunder  of  such  a  voice,  "  I  lift  my  hand  to  heaven, 
and  swear  I  live  for  ever,  if  I  whet  my  glittering  sword, 
and  my  hand  take  hold  on  vengeance,  I  will  recompense 
fury  to  mine  adversaries,  vengeance  to  mine  enemies," — 
Do  you  not  know  what  the  case  is  like  to  l)e,  when  pot- 
sherds, that  should  strive  but  with  the  potsherds  of  the 
earth,  venture  ^o  oppose  themselves  as  antagonists  to  om- 
nipotency  ?  And  when  briars  and  thorns  set  themselves 
in  battle-an-ay  against  the  consuming  fire,  how  easily  it 
can  pass  through,  and  devour,  and  bum  them  up  together  ? 
And  how  much  more  fearful  is  their  condition  that  know 
it  not !  but  are  ready  to  rush  like  the  horse  into  the  battle  ! 
Do  you  owe  no  duty,  no  pity  to  them  that  have  the  same 
nature  with  you,  and  with  whom  your  case  was  once  the 
same  ?  If  you  do  indeed  know  the  things  of  youi*  peace 
God-ward,  so  as  to  have  made  your  peace,  to  have  come  to 
an  agreement,  and  struck  a  covenant  with  him  ;  you  have 
now  taken  his  side,  are  of  his  confederates  ;  not  as  equals 
but  subjects.  You  have  sworn  allegiance  to  him,  and 
associated  yourself  with  all  them  that  have  done  so.  There 
can  hereupon  be  but  one  common  interest  to  him  and  you. 
Hence  therefore  you  are  most  strictly  obliged  to  wish  well 
to  that  interest,  and  promote  it  to  your  uttermost,  in  his 
own  way,  i.  e.  according  to  his  openly  avowed  inclination 
and  design,  and  the  genuine  constitution  of  that  kingdom 
which  he  hath  erected,  and  is  intent  to  enlarge  and  extend 
fui-ther  in  the  world.  That,  you  do  well  know,  is  a  king- 
dom of  grace  ;  for  his  natural  kingdom  already  confines 
with  the  universe,  and  can  have  no  enlargement,  without 
enlarging  the  creation.  Whosoever  they  are  that  contend 
against  him,  are  not  merely  enemies,  therefore,  but  rebels. 
And  you  see  he  aims  to  conquer  them  by  love  and  good- 


70  THE  redeemer's  TEARS 

ness  ;  and  therefore  treats  with  them,  and  seeks  to  establish 
a  kingdom  over  them,  in  and  by  a  Mediator,  who  if  he 
were  not  intent  upon  the  same  design,  had  never  lamented 
the  destruction  of  any  of  them,  and  wept  over  their  ruin, 
as  here  you  find.  So,  therefore,  should  you  long  for  the 
conversion  of  souls,  and  enlargement  of  his  kingdom  this 
way,  both  out  of  loyalty  to  him,  and  compassion  towards 
them. 

II.  For  such  as  may  be  in  great  fear  lest  this  prove  to  be 
their  case.  They  are  either  such  as  may  fear  it,  but  do 
not  ;  or  such  as  are  deeply  afflicted  vsdth  this  actual  fear. 

1.  For  the  foraier  sort,  who  are  in  too  great  danger  of 
bringing  themselves  into  this  dreadful  deplorate  condition, 
but  apprehend  nothing  of  it.  All  that  is  to  be  said  to 
them  apart  by  themselves,  is  only  to  awaken  them  out  of 
their  drowsy,  dangerous  slumber  and  security  ;  and  then 
they  will  be  capable  of  being  spoken  to,  together  with  the 
other  sort.     Let  me  therefore, 

1.  Demand  of  you;  do  you  believe  there  is  a  Lord 
over  you,  yea  or  no  ?  Use  your  thoughts,  for,  about  mat- 
ters that  concern  you  less,  you  can  think.  Do  you  not 
apprehend  you  have  an  invisible  Owner  and  Ruler,  that 
rightfully  claims  to  himself  an  interest  in  you,  and  a 
governing  power  over  you  1  How  came  you  into  being  ? 
You  know  you  made  not  yourselves.  And  if  you  yet  look 
no  higher  than  to  progenitors  of  your  own  kind,  mortal 
men,  as  you  are  ;  how  came  they  into  being  ?  You  have 
so  much  understanding  about  you,  if  you  would  use  it,  as 
to  know  they  could  none  of  them  make  themselves  more 
than  you,  and  that,  therefore,  human  race  must  have  had 
its  beginning  fi*om  some  superior  Maker.  And  did  not  he 
that  made  them  make  you  and  all  things  else  1  Where  are 
your  arguments  to  prove  it  was  otherwise,  and  that  this 
world,  and  all  the  generations  of  men,  took  beginning  of 
themselves,  without  a  wise  and  mighty  Creator  ?  Produce 
your  strong  reasons,  upon  Avhich  you  will  venture  your 
souls,  and  all  the  possibilities  of  your  being  happy  or 
miserable  to  eternity  !    Will  your  imagination  make  you 


WEPT  OVER  LOST  SOULS.  7l 

safe  ?  and  protect  you  against  his  -vNTatli  and  justice,  whose 
authority  you  will  not  owti  ?  Can  you,  by  it,  uncreate 
your  Creator,  and  nullify  the  eternal  Being  ?  or  have  you 
any  thing  else,  besides  your  own  blind  imagination,  to 
make  you  confident,  that  all  things  came  of  nothing,  with- 
out any  maker  ?  But  if  you  know  not  how  to  think  this 
reasonable,  and  apprehend  you  must  allow  yourselves  to 
owe  your  being  to  an  xllmighty  Creator,  let  me, 

2-  Ask  of  you  how  you  think  your  life  is  maintained  ] 
Doth  not  he  that  made  you  live,  keep  you  alive  1  Whereas 
you  have  heard  we  all  live,  and  move,  and  have  our  beings 
in  him,  doth  it  not  seem  most  likely  to  you  to  be  so  ?  Have 
you  power  of  your  own  life  ?  Do  you  think  you  can  live  as 
long  as  you  will  1  At  least  do  you  not  find  you  need  the 
common  helps  of  meat  and  drink,  and  air  and  clothing,  for 
the  support  and  comfort  of  your  lives  ?  And  are  not  all 
these  his  creatures  as  well  as  you  ?  And  can  you  have 
them,  whether  he  will  or  no  ? 

3.  And  how  can  you  think  that  he  that  made  and  main- 
tains you,  hath  no  right  to  rule  you  ?  If  it  were  possible 
any  one  should  as  much  depend  upon  you,  would  you  not 
claim  such  power  over  him  ?  Can  you  suppose  yourself  to 
be  under  no  obligation  to  please  him,  who  hath  done  so 
much  for  you  ?  and  to  do  his  will,  if  you  can  any  way 
know  it  ? 

4.  And  can  you  pretend  you  have  no  means  to  know 
it  ?  That  book  that  goes  up  and  down  under  the  name  of 
his  Word,  can  you  disprove  it  to  be  his  Word  1  If  such 
writings  should  now  first  come  into  the  world,  so  sincere, 
so  awful,  so  holy,  so  heavenly,  bearing  so  expressly  the 
divine  image,  avowing  themselves  to  be  from  God,  and  the 
most  wonderful  works  are  wrought  to  prove  them  his 
word,  the  deaf  made  to  hear,  the  blind  to  see,  the  dumb 
to  speak,  the  sick  healed,  the  dead  raised,  by  a  word  only 
commanding  it  to  be  so,  would  you  not  confess  this  to  be 
sufficient  evidence  that  this  revelation  came  from  heaven  ? 
And  are  you  not  sufficiently  assured  they  are  so  confirmed  1 
Do  you  find  in  yourselves  any  inclination  to  cheat  your 


72  THE  KEDEEMER  S  TEARS 

children,  in  any  thing  that  concerns  tlieir  wellbeing  1 
Wliy  should  you  more  suspect  your  forefatliers'  design,  to 
cheat  you  in  the  mere  reporting  falsely  a  matter  of  fact  ? 
Was  not  human  nature  the  same,  so  many  hundred  years 
ago  ?  Did  ever  the  enemies  of  the  Christian  name,  in  the 
earlier  days  of  Christianity,  when  it  was  hut  a  novelty  in 
the  world,  and  as  much  hated,  and  endeavoured  to  be 
rooted  out,  as  ever  any  profession  was,  deny  such  matters 
of  fact  ?  Have  not  some  of  the  most  S})iteful  of  them  con- 
fessed it  ?  Did  not  Christians  then  willingly  sacrifice  their 
lives  by  multitudes,  upon  the  assured  truth  of  these  things  ] 
Have  they  not  been  ever  since  most  strictly  careful  to  pre- 
serve these  writings,  and  transmit  them,  as  wherein  the 
all  of  themselves  and  their  posterity  was  contained  1  And 
where  is  now  your  new  light  ?  where  are  your  latter  dis^ 
coveries,  upon  which,  so  many  ages  after,  you  are  able  to 
evict  these  writings  of  falsehood,  or  dare  venture  to  dis- 
believe tliem  ? 

5.  But  if  you  believe  these  writings  to  l>e  divme,  how 
expressly  is  it  told  you,  in  them,  what  the  state  of  your 
case  is  God-ward,  and  what  he  requires  of  you  !  You  may 
see  you  have  displeased  him,  and  how  you  are  to  please 
him,  as  hath  been  shewn  before  in  this  discourse.  You 
know  that  you  have  lived  in  the  world  mindless  and  in- 
observant of  him,  not  trusting,  fearing,  loving,  or  delight- 
ing in  him,  declining  his  acquaintance  and  converse ; 
seeking  your  own  pleasure,  following  your  inclination, 
doing  your  own  will  ;  as  if  you  were  supreme,  never 
minding  to  refer  your  actions  to  his  precepts  as  your  rule, 
or  to  his  glory  as  your  end.  And  from  that  word  of  his 
you  may  understand  all  this  to  be  very  displeasing  to  him. 
And  that  you  can  never  please  him  by  continuing  this 
course,  but  by  breaking  it  off,  and  returning  to  him  as  your 
Lord,  and  your  God.  That  since  your  case  did  need  a  re- 
deemer, and  reconciler,  and  he  hath  provided  and  appointed 
one  for  you  ;  you  are  to  apply  yourselves  to  him,  to  commit 
and  subject  your  souls  to  him,  to  trust  in  his  merits  and 
blood,  aud  submit  to  his  authority  and  government.     And, 


WEPT  OVER  LOST  SOULS.  73 

6.  Are  you  not  continually  called  hereto  by  the  gospel, 
under  Avhich  you  have  lived  all  this  while  ?  so  that  you  are 
in  actual,  continual  rebellion  against  him  all  the  while  you 
comply  not  with  this  call  ;  every  breath  you  draw  is  re- 
bellious breath.  There  is  no  moment  wherein  this  lies  not 
upon  you,  by  every  moment's  addition  to  your  time.  And 
that  patience  of  his  which  adds  by  moments  to  your  life, 
and  should  lead  you  to  repentance,  is,  while  you  repent  not, 
perverted  by  you,  only  to  the  treasuring  up  of  wrath  against 
the  day  of  wrath,  and  the  revelation  of  his  righteous  judg- 
ment. 

7.  And  do  you  not  find,  as  his  word  also  plainly  tells 
you,  a  great  averseness  and  disinclination  in  you  to  any 
such  serious  solemn  applying  yourself  to  him,  and  your 
Redeemer  1  Try  your  own  hearts  ;  do  you  not  find  them 
draw  back  and  recoil  ?  If  you  urge  them,  do  they  not  still 
fly  off  ]  How  loath  are  you  to  retire  !  and  set  yourselves 
to  consider  your  case  !  and  unto  serious  seeking  of  God 
in  Christ !  both  from  a  reluctancy  and  indisj)osition  to 
any  such  employment  as  this  is  itself,  and  from  disaffection 
to  that  whereto  it  tends,  the  breaking  off  your  former  sin. 
ful  course  of  life,  and  entering  upon  a  better.  And  does  not 
all  this  shew  you  the  plain  truth  of  what  the  word  of  God 
hath  told  you,  that  the  Ethiopian  may  as  soon  change  his 
skin,  or  the  leopard  his  spots,  as  they  do  good  who  are 
accustomed  to  do  evil  (Jer.  xiii.  23)  ;  that  you  have  a  heart 
that  cannot  repent  (Rom.  ii.  5),  till  God  give  you  repentance 
to  life  (Acts,  xi.  18),  that  you  cannot  come  to  Christ  till  the 
Father  draw  you,  John,  vi.  44.  Do  you  not  see  your  case 
then  ?  that  you  must  perish  if  you  have  not  help  from 
heaven,  if  God  do  not  give  you  his  grace,  to  overcome  and 
cure  the  averseness  and  malignity  of  your  nature  ?  that 
things  are  likely  thus  to  run  on  with  you  as  they  have 
from  day  to  day,  and  from  year  to  year  ;  and  you  that  are 
unwilling  to  take  the  course  that  is  necessary  for  your  sal- 
vation to-day,  are  likely  to  be  as  unwilling  to-morrow,  and 
so  your  lives  consume  in  vanity,  till  you  drop  into  perdi- 
tion ?     But, 


7-4  THE  redeemer's  tears 

8.  Dost  thou  not  also  know,  sinner  (what  hath  been  so 
newly  she^\^l  thee  from  God's  word),  that,  by  thy  being 
under  the  gospel,  thou  hast  a  day  of  grace  1  not  only  as 
offers  of  pardon  and  reconciliation  are  made  to  thee  in  it, 
but  also  as  through  it,  converting,  heart-renewing  grace  is 
to  be  expected,  and  may  be  had  ?  that  what  is  sufficient 
for  the  turning  and  changing  of  thy  heart,  is  usually  not 
given  all  at  once,  but  as  gentler  insinuations  (the  injection 
of  some  good  thoughts  and  desires)  are  complied  with, 
more  powerful  influences  may  be  hoped  to  follow  1  that 
therefore  thou  art  concerned,  upon  any  such  thought  cast 
into  thy  mind,  of  going  now  to  seek  God  for  the  life  of  thy 
soul,  to  strive,  thyself,  against  thy  own  disinclination  1  that 
if  thou  do  not,  but  yield  to  it,  and  still  defer,  it  may  prove 
mortal  to  thee  1  For  is  it  not  plain  to  thee  in  itself,  and 
from  what  hath  been  said,  that  this  day  hath  its  limits,  and 
will  come  to  an  end  ?  Dost  thou  not  know  thou  art  a 
mortal  creature,  that  thy  breath  is  in  thy  nostrils  1  Dost 
thou  know  how  near  thou  art  to  the  end  of  thy  life  ? 
and  how  few  breaths  there  may  be  for  thee  between  this 
present  moment  and  eternity  ?  Dost  thou  not  know  thy 
day  of  grace  may  end  before  thy  life  ?  that  thou  mayst  be 
cast  far  enough  out  of  the  sound  of  the  gospel  1  and  if 
thou  shouldst  carry  any  notices  of  it  with  thee,  thou,  who 
hast  been  so  unapt  to  consider  them,  while  they  were 
daily  pressed  upon  thee,  wilt  most  probably  be  less  apt 
when  thou  hearest  of  no  such  thing  1  that  thou  mayst  live 
still  under  the  gospel,  and  the  Spirit  of  grace  retire  from 
thee,  and  never  attempt  thee  more  for  thy  former  despiting  of 
it  ?  For  what  obligation  hast  thou  upon  that  blessed  Spirit  ? 
Or  why  shouldst  thou  think  a  Deity  bound  to  attend  upon 
thy  triflings  ?     And, 

9.  If  yet  all  this  move  not :  consider  what  it  will  be  to 
die  unreconciled  to  God  !  Thou  hast  been  his  enemy,  he 
hath  made  thee  gracious  off^ers  of  peace,  waited  long  upon 
thee,  thou  hast  made  light  of  all.  The  matter  must  at 
length  end  either  in  reconciliation  or  vengeance  !  The 
fomier  is  not  acceptable  to  thee  :  art  thou  prepared  for  the 


WEPT  OVER  LOST  SOULS.  75 

latter  ?  canst  thou  sustain  it  ?  Is  it  not  a  fearful  thing  to 
fall  into  the  hands  of  the  living  God  ?  Thou  wilt  not  do 
him  right ;  he  must  then  right  himself  upon  thee.  Dost 
thou  think  he  cannot  do  it  ?  canst  thou  douht  his  power  ? 
Cast  thine  eyes  about  thee,  behold  the  greatness  (as  far  as 
thou  canst)  of  this  creation  of  his,  whereof  thou  art  a  very 
little  part.  He  that  hath  made  that  sun  over  thine  head, 
and  stretched  out  those  spacious  heavens,  that  hath  fur- 
nished them  with  those  innumerable  bright  stars,  that 
governs  all  their  motions,  that  hath  hung  this  earth  upon 
nothing,  that  made  and  sustains  that  great  variety  of  crea- 
tures that  inhabit  it,  can  he  not  deal  with  thee,  a  worai  ? 
Can  thine  heart  endure,  or  thine  hands  be  strong,  if  he 
plead  with  thee  ?  if  he  surround  thee  with  his  terrors,  and 
set  them  in  battle-array  against  thee  ?  Hell  and  destruc- 
tion are  open  before  him,  and  without  covering  ;  how  soon 
art  thou  cast  in  and  ingulfed  !  Sit  down,  and  consider 
whether  thou  be  able,  with  thy  impotency,  to  stand  before 
him,  that  comes  against  thee  with  almighty  power  !  Is  it 
not  better  to  sue  in  time  for  peace  ?  But  perhaps  thou 
mayst  say,  "  I  begin  now  to  fear  it  is  too  late,  I  have  so 
long  slighted  the  gospel,  resisted  the  Holy  Spirit  of  God, 
abused  and  baffled  my  own  light  and  conscience,  that  I 
am  afraid  God  will  quite  abandon  me,  and  cast  me  off  for 
ever."  It  is  well  if  thou  do  indeed  begin  to  fear.  That 
fear  gives  hope.  Thou  art  then  capable  of  coming  into 
their  i"ank  wlio  are  next  to  be  spoken  to,  viz. 

2.  Such  as  feel  themselves  afflicted  with  the  apprehen- 
sion and  dread  of  their  having  out-lived  their  day,  and 
that  the  things  of  their  peace  are  now  irrecoverably  hid 
from  their  eyes.  I  desire  to  counsel  such  faithfully,  ac- 
cording to  that  light  and  guidance  which  the  Gospel  of  our 
Lord  affords  us  in  reference  to  any  such  case. 

1.  Take  heed  of  stifling  that  fear  suddenly,  but  labour  to 
improve  it  to  some  advantage,  and  then  to  cure  and  remove 
it  by  rational,  evangelical  means  and  methods.  Do  not, 
as  thou  lovest  the  life  of  thy  soul,  go  about  suddenly,  or 
by  undue  means,  to  smother  or  extinguish  it.     'Tis  too 


76  THE  REDEEMER  S  TEARS 

possible,  when  any  such  apprehension  strikes  into  a  man's 
mind,  because  'tis  a  sharp  or  piercing  thought,  disturbs  his 
quiet,  gives  him  molestation,  and  some  torture,  to  pluck 
out  the  dart  too  soon,  and  cast  it  away.  Perhaps  such  a 
course  is  taken,  as  doth  him  unspeakably  more  mischief, 
than  a  thousand  such  thoughts  would  ever  do.  He  di- 
verts, it  may  be,  to  vain  company,  or  to  sensuality,  talks 
or  drinks  away  his  trouble  ;  makes  death  his  cure  of  pain, 
and  to  avoid  the  fear  of  hell,  leaps  into  it.  Is  this  indeed 
the  wisest  course  1  Either  thy  apprehension  is  reasonable, 
or  unreasonable.  If  it  should  prove  a  reasonable  appre- 
hension, as  it  is  a  terrible  one,  would  the  neglect  of  it 
become  a  reasonable  creature,  or  mend  thy  case  1  if  it  shall 
be  found  unreasonable,  it  may  require  time  and  some 
debate  to  discover  it  to  be  so  ;  whereby,  when  it  is  manifestly 
detected,  with  how  much  greater  satisfaction  is  it  laid  aside  ! 
Labour  then  to  inquire  rightly  concerning  this  matter. 

2.  In  this  inquiry,  consider  diligently  what  the  kind  of 
that  fear  is  that  you  find  yourselves  afflicted  with.  The 
fear  that  perplexes  your  heart,  must  some  way  correspond 
to  the  apprehension  you  have  in  your  mind,  touching  your 
case.  Consider  what  that  is,  and  in  what  form  it  shews 
itself  there.  Doth  it  appear  in  the  form  of  a  peremptory 
judgment,  a  definitive  sentence,  which  you  have  past 
within  yourself  concerning  your  case  ;  that  your  day  is 
over,  and  you  are  a  lost  creature  ?  or  only  of  a  mere  doubt, 
lest  it  should  prove  so  1  The  fear  that  corresponds  to  the 
former  of  these,  makes  you  quite  desperate,  and  obstinately 
resolute  against  any  means  for  the  bettering  of  your  condi- 
tion. The  fear  that  answers  to  the  latter  apprehension, 
hath  a  mixture  of  hope  in  it,  which  admits  of  somewhat  to 
be  done  for  your  relief,  and  will  prompt  thereunto.  Labour 
to  discern  which  of  these  is  the  present  temper  and  posture 
of  your  spirit. 

3.  If  you  find  it  be  the  former,  let  no  thought  any  longer 
dwell  in  your  mind  u^ider  that  form,  viz.  as  a  definitive 
sentence  concerning  your  state.  You  have  nothing  to  do 
to  pass  such  a  judgment ;  the  tendency  of  it  is  dismal  and 


WEPT  OVER  LOST  SOULS.  77 

hoiTid,  as  you  may,  yourself,  perceive.  And  your  ground 
for  it  is  none  at  all.  Your  conscience  within  you  is  to  do 
the  office  of  a  judge  ;  but  only  of  an  under-judge,  that  is 
to  proceed  strictly  by  rule,  prescribed  and  set  by  the  sove- 
reign Lord  and  Arbiter  of  life  and  death  :  there  is.  one 
Lawgiver,  who  is  able  to  save  and  to  destroy.  Nor  is  your 
conscience,  as  an  under-judge,  to  meddle  at  all,  but  in  cases 
within  your  cognizance.  This  about  your  final  state  is  a 
reserved,  excepted  case,  belonging  only  to  the  supreme 
tribunal,  which  you  must  take  heed  how  you  usurp.  As 
such  a  judgment  tends  to  make  you  desperate,  so  there  will 
be  high  presumption  in  this  despair.  Dare  you  take  upon 
you  to  cancel  and  nullify  to  yourself  the  obligation  of  the 
evangelical  law  ?  and  whereas  that  makes  it  your  duty  to 
repent,  and  believe  the  gospel,  to  absolve  yourselves  from 
this  bond,  and  say,  it  is  none  of  your  duty,  or  make  it 
impossible  to  you  to  do  it  1  You  have  matter  and  cases 
enough  within  the  cognizance  of  your  conscience,  not  only 
the  particular  actions  of  your  life,  but  your  present  state 
also,  whether  you  be  as  yet  in  a  state  of  acceptance  with 
God,  through  Christ,  yea  or  no.  And  here  you  have  rules 
set  you  to  judge  by.  But  concerning  your  final  state,  or 
that  you  shall  never  be  brought  into  a  state  of  acceptance, 
you  have  no  rule  by  which  you  can  make  such  a  judgment ; 
and  therefore  this  judgment  belongs  not  to  you.  Look, 
then,  upon  the  matter  of  your  final  condition,  as  an  exempt 
case,  reserved  to  the  future  judgment,  and  the  present 
determination  whereof,  against  yourself,  is  without  your 
compass  and  line,  and  most  unsuitable  to  the  state  of  pro- 
bation, wherein,  you  are  to  reckon,  God  continues  you 
here,  with  the  rest  of  men  in  this  world  ;  and  therefore  any 
such  judgment  you  should  tear  and  reverse,  and  as  such, 
not  permit  to  have  any  place  with  you. 

4.  Yet  since,  as  hath  been  said,  you  are  not  quite  to 
reject  or  obliterate  any  apprehension  or  thought  touching 
this  subject,  make  it  your  business  to  correct  and  reduce  it 
to  that  other  form,  i.  e.  let  it  only  fur  the  present  remain 
with  you,  as  a  doubt  how  your  case  now  stands,  and  what 


78  THE  redeemer's  tears 

issue  it  may  at  length  have.  And  see  that  your  fear  there- 
upon he  answerable  to  your  apprehension,  so  rectified. 
While  as  yet  it  is  not  evident  you  have  made  your  peace 
with  God  upon  his  kno-sxni  terms,  you  are  to  consider  God 
hath  left  your  case  a  doubtful  case,  and  you  are  to  conceive 
of  it  accordingly ;  and  are  to  entertain  a  fear  concerning  it, 
not  as  certainly  hopeless,  but  as  uncertain.  And  as  yours 
is  really  a  doubtful  case,  'tis  a  most  important  one.  It 
concerns  your  souls,  and  your  eternal  well-being,  and  is 
not  therefore  to  be  neglected,  or  trifled  with.  You  do  not 
know  how  God  will  deal  with  you  :  whether  he  will  again 
afford  you  such  help  as  he  hath  done,  or  whether  ever  he 
will  effectually  move  your  heart  unto  conversion  and  sal- 
vation. You  therefore  are  to  work  out  your  salvation  with 
fear  and  trembling,  because  (as  was  told  you)  he  works, 
but  of  his  o\vn  good  pleasure.  Your  fear  should  not  ex- 
ceed this  state  of  your  case,  so  as  to  exclude  hope.  It  is 
of  unspeakable  concernment  to  you,  that  hope  do  inter- 
mingle with  your  fear.  That  will  do  much  to  mollify  and 
soften  your  hearts,  that  aft^r  all  the  abuse  of  mercy,  and 
imposing  upon  the  patience  of  God,  your  neglects  and 
slights  of  a  bleeding  Saviour,  your  resisting  and  grieving 
the  Spirit  of  grace,  he  may  yet,  once  for  all,  visit  your  for- 
lorn soul  with  his  vital  influence,  and  save  you  fi-om  going 
down  to  perdition  !  How  can  your  hearts  but  melt  and 
break  upon  this  apprehension  !  And  it  is  not  a  groundless 
one.  He  that  "  came  not  to  call  the  righteous  but  sinners 
to  repentance,"  will  not  fail  to  treat  them  well,  whom  he 
sees  beginning  to  listen  to  his  call,  and  entertaining  the 
thoughts  that  most  directly  tend  to  bring  them  to  a  com- 
pliance with  it.  Your  hope  insinuating  itself  and  mingling 
with  your  fear,  is  highly  grateful  to  the  God  of  all  grace. 
He  takes  pleasure  in  them  that  fear  him,  and  in  them  that 
hope  in  his  mercy,  Psal.  cxlvii.  11. 

5.  But  see  to  it  also  that  your  fear  be  not  slight  and 
momentary,  and  that  it  vanish  not,  while  as  yet  it  hath  so 
great  a  work  to  do  in  you,  viz.  to  engage  you  to  accept 
God's  own  terms  of  peace  and  reconciliation,  with  all  your 


WEPT  OVER  LOST  SOULS.  79 

heart  and  soul.  It  is  of  continual  use,  even  not  only  in 
order  to  conversion,  but  to  the  converted  also.  Can  you 
think  those  mentioned  words  were  spoken  to  none  such, 
Phil.  ii.  12,  13  ?  or  those,  Heb.  iv.  1  ?  Let  us  therefore 
fear,  lest  a  promise  being  left  us  of  entering  into  his  rest, 
any  of  you  should  seem  to  come  short,  &c.  And  do  we 
not  find  a  holy  fear  is  to  contribute  all  along  to  the  whole 
of  progressive  sanctification  ?  2  Cor.  vii.  1.  Having  there- 
fore these  promises,  dearly  beloved,  let  us  cleanse  ourselves 
from  all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness 
in  the  fear  of  God.  And  that  by  it  he  preserves  his  own, 
that  they  never  depart  from  him,  Jer.  xxxii.  40.  Much 
more  do  you  need  it  in  your  present  case,  while  matters 
are  yet  in  treaty  between  God  and  you.  And  as  it  should 
not  exceed  the  true  apprehension  of  your  case,  so  neither 
should  it  come  short  of  it. 

6.  You  should  therefore  in  order  hereto  aggravate  to 
yourselves  the  just  causes  of  your  fear.  Why  are  you 
afraid  your  day  should  be  over,  and  the  things  of  your 
peace  be  for  ever  hid  from  your  eyes  ?  Is  it  not  that  you 
have  sinned  against  much  light,  against  many  checks  of 
your  own  consciences,  against  many  very  serious  warnings 
and  exhortations,  many  earnest  importunate  beseechings 
and  entreaties  you  have  had  in  the  ministry  of  the  gospel, 
many  motions  and  strivings  of  the  Spirit  of  God  thereby  ? 
Let  your  thoughts  dwell  upon  these  things.  Think  what 
it  is  for  the  great  God,  the  Lord  of  glory,  to  have  been 
slighted  by  a  worm  !  Doth  not  this  deserve  as  ill  things 
at  the  hands  of  God  as  you  can  fear  ?  'Tis  fit  you  should 
apprehend  what  your  desert  is,  though  perhaps  mercy  may 
interpose,  and  avert  the  deserved  dreadful  event.  And  if 
he  have  signified  his  displeasure  towards  you  hereupon, 
by  desisting  for  the  present,  and  ceasing  to  strive  with  you 
as  he  hath  formerly  done  ;  if  your  heart  be  grown  more 
cold,  and  dead,  and  hard,  than  sometime  it  was  ;  if  you 
have  been  left  so  as  to  fall  into  grosser  sin  ;  'tis  highly 
reasonable  you  should  fear  being  finally  forsaken  of  the 
blessed  Spirit  of  God,  and  greatly  fear  it,  but  with  an  awful 


80  THE  REDEEMER  S  TEARS 

fear  that  may  awaken  you  most  earnestly  to  endeavour  his 
return  to  j'ou,  not  with  a  despairing  fear,  that  will  bind 
you  up  from  any  further  endeavour  for  your  soul  at  all. 

And  if  upon  all  this  (by  death  or  otherwise)  such  a 
ministry  be  withdrawn  from  you  as  God  did  work  by,  in 
some  degree,  upon  you,  and  you  find  not  in  that  kind, 
what  is  so  suitable  to  your  state  and  ease  ;  take  heed  lest 
you  be  stupid  under  such  a  stroke.  Think  what  it  imports 
unto  you,  if  God  have,  as  it  were,  said  concerning  any 
servant  of  his  (as  Ezek.  iii.  26),  I  will  make  his  tongue 
cleave  to  the  roof  of  his  mouth,  that  he  shall  not  be  a 
reprover  to  you  any  more  !  Consider  that  God  may  by 
this  be  making  way  that  "  wrath  may  come  upon  you  to 
the  uttermost,"  and  never  let  you  have  opportunity  to 
know  more  the  things  of  your  peace.  Perhaps  you  may 
never  meet  with  the  man  more,  that  shall  speak  so  suit- 
ably to  your  condition,  that  shall  so  closely  pursue 
you  through  all  the  haunts,  and  subterfuges,  and  lurking- 
holes,  wherein  your  guilty  convinced  soul  hath  been  wont 
to  hide  itself,  and  falsely  seek  to  heal  its  own  wounds. 
One  of  more  value  may  be  less  apt,  possibly^  to  profit  you  : 
as  a  more  polished  key  doth  not  therefore  alike  fit  every  lock. 
And  thy  case  may  be  such,  that  thou  shalt  never  hear  a 
sermon  or  the  voice  of  a  preacher  more. 

7.  And  now  in  this  case  recollect  yourselves,  what  sins 
you  have  been  formerly  convinced  of,  under  such  a  ministry, 
and  which  you  have  persisted  in  notwithstanding.  Were 
you  never  convinced  of  your  neglecting  God,  and  living  as 
without  him  in  the  world  ?  of  your  low  esteem  and  disre- 
gard of  Christ  1  of  your  worldliness,  your  minding  only 
the  things  of  this  earth  ?  of  your  carnality,  pride,  self- 
seeking,  voluptuousness,  your  having  been  lovers  of  plea- 
sures more  than  lovers  of  God  ?  of  your  unprofitableness  in 
your  station  ?  wherein  you  ought  to  have  lived  more  con- 
formably to  Christian  rules  and  precepts,  according  to  the 
relations  wherein  God  had  set  you  ]  Were  you  never 
convinced  how  very  faulty  governors  you  have  been,  or 
members  of  families  ?  parents  or  masters,  children  or  ser- 


WEPT  OVER  LOST  SODLS.  81 

vants,  &c.  1  What  will  this  come  to  at  last,  that  convic- 
tions have  hitherto  signified  and  served  for  nothing  but 
increase  of  guilt  ? 

8.  Under  all  this  weight  and  load  of  guilt,  consider  what 
you  have  to  do  for  your  souls  !  Bethink  yourselves  :  are 
you  to  sit  down  and  yield  yourselves  to  perish  ?  Con- 
sider, man,  it  is  the  business  of  thy  soul,  and  of  thine 
eternal  state,  that  is  now  before  thee.  Thou  hast  the 
dreadful  flaming  gulf  of  everlasting  horror  and  misery  in 
view  ;  hast  thou  nothing  left  thee  to  do  but  to  throw  thy- 
self into  it  ?  Methinks  thou  shouldst  sooner  reconcile  thy 
thoughts  to  any  thing  than  that  ;  and  that,  if  any  thing  at 
all  be  to  be  done  for  thine  escape,  thou  shouldst  rather  set 
thyself  about  it,  and  do  it.  Thou  art  yet  alive,  not  yet  in 
hell,  yet  the  patience  of  God  spares  thee,  thou  hast  yet  time 
to  consider,  thou  hast  the  power  to  think  yet  left  thee,  and 
canst  thou  use  it  no  other  way  than  to  think  of  perishing  ? 
Think  rather  how  not  to  perish.  A  great  point  is  gained, 
if  thou  art  but  brought  to  say,  "  What  shall  I  do  to  be 
saved  ?"  which  doth  imply  thou  dost  both  apprehend  the 
distressedness  of  thy  case,  and  art  willing  to  do  any  thing 
that  is  to  be  done  for  thy  relief.  And  if  thou  art  brought 
to  this,  thy  circumstances  may  perhaps  be  such,  that  thou 
canst  only  put  this  question  to  thyself,  and  art  only  thyself 
to  answer  it,  without  a  living,  present  guide,  which  may 
therefore  make  such  a  help  as  this  needful  to  thee.  Possibly 
some  irresistible  providence  may  have-  so  cast  thy  lot, 
that  thou  art  only  now  to  be  thy  own  preacher  ;  though  it 
sometime  was  otherwise  with  thee  ;  and  things  were  said 
to  thee  most  suitable  to  the  condition  of  thy  soul,  which 
thou  wouldst  not  then  consider.  It  is  yet  pressed  upon 
thee  to  consider  now,  with  some  design  to  direct  thy 
thoughts,  that  they  run  not  into  useless  and  troublesome 
confusion  only.  And  your  subject  being  what  course  you 
are  now  to  take,  that  you  may  escape  eternal  wrath  and 
ruin,  'tis  obvious  to  you  to  apprehend  nothing  is  to  be  done 
against  or  without  God,  but  with  him,  and  by  him.  Your 
utmost  consideration  can  but  bring  the  matter  to  this  short 


82  THE  REDEEMER  S  TEARS 

point,  that  whereas  you  have  highly  offended  the  God  that 
made  you,  incurred  his  wrath,  and  made  him  your  enemy, 
either  to  resist,  or  treat  and  supplicate.  That  madness 
which  would  let  you  intend  the  former,  is  not  capable  of 
consideration  at  all.  For,  if  you  consider,  will  you  contend 
with  omnipotency,  or  fight  with  an  all -devouring  flame  ? 
And  as  to  the  latter,  it  is  well  for  you,  that  it  can  be  the 
matter  of  your  consideration,  that  you  have  any  encourage- 
ment to  turn  your  thoughts  that  way.  You  might  have 
enemies  that,  being  provoked,  and  having  you  in  their 
power,  would  never  admit  of  a  treaty,  nor  regard  jovlX 
supplications,  but  fall  upon  you  with  merciless  fury,  and 
leave  you  nothing  to  think  of  but  perishing.  Here  it  is 
not  so  with  you.  The  merciful  God  hath  graciously  told 
you,  fury  is  not  so  in  him,  but  that  (though  if  briars  and 
thorns  will  set  themselves  in  battle  against  him,  he  will 
easily  pass  through,  and  burn  them  up  together,  yet)  if  any 
will  take  hold  of  his  strength,  that  they  may  make  peace 
with  him,  they  shall  make  peace  with  him,  Isa.  xxvii.  4,  5. 
You  are  to  consider  there  is  danger  in  your  case,  and  there 
is  hope,  that  your  sin  is  not  so  little  as  to  need  no  forgive- 
ness, nor  too  great  to  be  forgiven.  Wherefore,  whose  case 
soever  this  is,  since  you  may  be  forgiven,  if  you  duly  apply 
yourselves,  and  must  be  forgiven,  or  you  are  undone,  my 
further  advice  to  you  is,  and  you  may,  as  to  this,  advise 
yourself,  having  nothing  else  left  you  to  do. 

9.  That  you  cast  yourselves  down  before  the  mercy-seat 
of  God,  humble  yourselves  deeply  at  his  footstool,  turn  to 
him  with  all  your  soul,  implore  his  mercy  through  Christ, 
make  a  solemn  covenant  with  him,  taking  him  to  be  your 
God,  and  devoting  yourself  to  him  to  be  his,  accepting  his 
Son  as  your  Lord  and  Saviour,  and  resigning  your  soul 
with  submission  and  trust  entirely  to  him,  to  be  ruled  and 
saved  by  him.  That  you  are  to  do  this,  the  case  is  plain, 
and  even  speaks  itself  ;  how  you  are  to  do  it  may  need  to 
be  more  particularly  told  you. 

1 .  Take  heed  that  what  you  do  in  this  be  not  the  mere 
effect  of  your  present  apprehended  distress,  but  of  the  altered 


WEPT  OVER  LOST  SOULS.  F3 

judgment  and  inclination  of  your  mind  and  lieart.  The 
apprehension  of  your  distressed,  dangerous  condition,  may 
be  a  useful  means  and  inducement  to  engage  you  more 
seriously  to  listen  and  attend  to  the  proposals  made  to 
you  in  the  gospel.  But  if  upon  all  this,  it  should  be 
the  sense  of  your  heart  that  you  would  rather  live  still 
as  without  God  in  the  world,  and  that  you  would  never 
come  to  any  such  treaty  or  agreement  with  him;  if 
mere  necessity,  and  the  fear  of  perishing,  did  not  urge  you 
to  it,  you  are  still  but  where  you  were.  Therefore,  though 
the  feared  danger  was  necessary  to  make  you  bethink  your- 
self, and  consider  what  God  propounds  to  you  ;  that  con- 
sideration ought  to  have  that  further  effect  upon  you,  to 
convince  you  of  the  equity  and  desirableness  of  the  things 
themselves  which  he  propounds,  summarily,  of  your  betaking 
yourselves  to  him  as  your  sovereign  Lord  and  supreme  < 
Good,  to  fear  and  love,  obey  and  enjoy  him,  in  Christ  Jesus, 
and  accordingly  ought  to  incline  your  heart  thereto. 

2.  You  are  to  consider  in  your  entering  into  this  covenant 
with  God  in  Christ,  that  it  is  not  a  transaction  for  the  pre- 
sent only  you  are  about,  but  for  your  whole  life.  This 
God  is  to  be  your  God  for  ever  and  ever,  your  God  and  your 
guide  even  to  the  death.  Psalm  xlviii.  14.  You  are  to  live 
in  his  fear  and  love,  in  his  service  and  communion,  all  your 
days,  and  must  understand  this  to  be  the  meaning  and 
tenor  of  the  covenant  which  you  make  with  him. 

3.  And  hence  therefore,  it  is  plain  that  your  whole  trans- 
action in  this  matter  must  proceed  from  a  new  nature,  and 
a  new  vital  principle  of  grace  and  holiness  in  you.  What 
you  do  herein  will  otherwiss  neither  be  sincere  nor  lasting. 
Yoa  can  never  emiirace  religion  for  itself,  without  this,  nor 
continue  on  in  a  religious  course.  What  you  do  only  from 
a  temporary  pang  of  fear  upon  you,  is  but  from  a  kind  of 
force  that  is  for  the  present  upon  you,  and  will  come  to 
nothing,  as  soon  as  the  impression  of  that  fear  wears  off. 
Tlie  religion  which  is  true  and  durable,  is  not  from  a  sj)irit 
of  fear,  but  of  love,  power,  and  a  sound  mind,  2  Tim,  i.  7. 
You  must  be  a  new  creature,  God's  workmanship,  created 


84  THE  redeemer's  tears 

in  Christ  Jesus  unto  good  works — that  you  may  walk  in 
them.  The  life  of  the  new  creature  stands  in  love  to  God, 
as  its  way  and  course  afterwards  is  a  course  of  walking 
with  God.  If  your  heart  be  not  brought  to  love  God,  and 
delight  in  him,  you  are  still  but  dead  towards  God,  and 
you  still  remain  alive  unto  sin,  as  before.  Whereas,  if  you 
ever  come  to  be  a  Christian  indeed,  you  must  be  able  truly 
to  reckon  yourself  dead  to  sin,  and  alive  to  God  through 
Jesus  Christ,  Rom.  vi.  11.  Whereupon  in  your  making 
the  mentioned  covenant,  you  must  yield  yourself  to  God, 
as  one  that  is  alive  from  the  dead,  as  'tis  verse  13  of  the 
same  chapter,  A  new  nature  and  life  in  you,  will  make 
all  that  you  do,  in  a  way  of  duty  (whether  immediately 
towards  God  or  man,  the  whole  course  of  godliness,  right- 
eousness, and  sobriety),  easy  and  delightful  to  you.  And 
because  it  is  evident  both  from  many  plain  scriptures,  and 
your  own  and  all  men's  experience,  that  you  cannot  be, 
yourselves,  the  authors  of  a  new  life  and  nature,  you  must 
therefore  further,  in  entering  into  this  covenant, 

4.  Most  earnestly  cry  to  God,  and  plead  with  him  for 
his  Spirit,  by  whom  the  vital  unitive  bond  must  be  con- 
tracted between  God  and  Christ  and  your  souls.  So  this 
will  be  the  covenant  of  life  and  peace.  Lord !  how  gene- 
rally do  the  Christians  of  our  age  deceive  themselves  with 
a  self-sprung  religion  !  Divine  indeed  in  the  institution, 
but  merely  human,  in  respect  of  the  radication  and  exer- 
cise ;  in  which  respects  also  it  must  be  divine  or  nothing. 
What,  are  we  yet  to  learn  that  a  divine  power  must  work 
and  form  our  religion  in  us,  as  well  as  divine  authority 
direct  and  enjoin  it  ?  Do  all  such  scriptures  go  for  nothing 
that  tell  us,  it  is  God  that  must  create  the  new  heart, 
and  renew  the  right  spirit  in  us  ;  that  he  must  turn  us, 
if  ever  we  be  turned  ;  that  we  can  never  come  to  Christ, 
except  the  Father  draw  us,  &:c.  1  Nor  is  there  any  cause 
of  discouragement  in  this,  if  you  consider  what  hath  before 
been  said  in  this  discourse.  Ask  and  you  shall  receive, 
seek  and  you  shall  find,  knock  and  it  shall  be  opened  to 
you.     Your  heavenly  Father  will  give  his  Spirit  to  them 


WEPT  OVER  LOST  SOOLS.  86 

that  ask,  more  readily  than  parents  do  bread  to  their  chil- 
dren, and  not  a  stone.  But  what  if  you  be  put  to  ask  often, 
and  wait  long,  this  doth  but  the  more  endear  the  gift,  and 
shew  the  high  value  of  it.  You  are  to  remember  how 
often  you  have  grieved,  resisted,  and  vexed  this  Spirit,  and 
that  you  have  made  God  wait  long  upon  you.  What  if 
the  absolute  sovereign  Lord  of  all  expect  your  attendance 
upon  him  ?  He  waits  to  be  gracious — and  blessed  are  they 
that  wait  for  him.  Renew  your  applications  to  him.  Lay 
from  time  to  time  that  covenant  before  you,  which  your- 
selves must  be  wrought  up  unto  a  full  entire  closure  with. 
And  if  it  be  not  done  at  one  time,  try  yet  if  it  will  another, 
and  try  again  and  again.  Remember  it  is  for  your  life,  for 
your  soul,  for  your  all.  But  do  not  satisfy  yourself  with 
only  such  faint  motions  within  thee,  as  may  only  be  the 
effects  of  thy  own  spirit,  of  thy  dark,  dull,  listless,  sluggish, 
dead,  hard  heart,  at  least  not  of  the  efficacious  regenerating 
influence  of  the  divine  Spirit.  Didst  thou  never  hear 
what  mighty  workings  there  have  been  in  others,  when 
God  hath  been  transforming  and  renewing  them,  and 
drawing  them  into  living  union  with  his  Son,  and  himself 
through  him  1  What  an  amazing  penetrating  light  hath 
struck  into  their  hearts  !  as  2  Cor.  iv.  6.  Such  as  when 
he  was  making  the  world,  enlightened  the  chaos.  Such 
as  hath  made  them  see  things  that  concerned  them  as  they 
truly  were,  and  with  their  own  proper  face,  God,  and 
Christ,  and  themselves,  sin  and  duty,  heaven  and  hell,  in 
their  own  true  appearances  !  How  effectually  they  have 
been  awakened  !  how  the  terrors  of  the  Almighty  have 
beset  and  seized  their  souls  !  what  agonies  and  pangs 
they  have  felt  in  themselves,  when  the  voice  of  God  hath 
said  to  them.  Awake,  thou  that  sleepest,  and  arise  from 
the  dead,  and  Christ  shall  give  thee  light !  Eph.  v.  14. 
How  he  hath  brought  them  down  at  his  feet,  thrown  them 
into  the  dust,  broken  them,  melted  them,  made  them  abase 
themselves,  loathe  and  abhor  themselves,  filled  them  with 
sorrow,  shame,  confusion,  and  with  indignation  towards 
their  own   guilty  souls,   habituated   them   to  a   severity 


86  THE  bedeemer's  tears 

against  themselves,  unto  the  most  sharp,  and  yet  most 
unforced  self-accusations,  self-judging,  and  self-condemna- 
tion ;  so  as  even  to  make  them  lay  claim  to  hell,  and 
confess  the  portion  of  devils  belonged  to  them,  as  their 
own  most  deserved  portion.  And  if  now  their  eyes  have 
been  directed  towards  a  Redeemer,  and  any  glimmering  of 
hope  hath  appeared  to  them  ;  if  now  they  are  taught  to 
understand  God  saying  to  them,  Sinner,  art  thou  yet 
willing  to  be  reconciled,  and  accept  a  Saviour  ?  0  the 
transport  into  which  it  puts  them  !  this  is  life  from  the 
dead  !  What,  is  there  hope  for  such  a  lost  wretch  as  I  ? 
How  tasteful  now  is  that  melting  invitation  !  how  pleasant 
an  intimation  doth  it  carry  with  it !  Come  unto  me  all  ye 
that  are  weary  and  heavy  laden,  and  I  will  give  you  rest, 
&c.  If  the  Lord  of  heaven  and  earth  do  now  look  down 
from  the  throne  of  glory,  and  say,  "  What !  sinner,  wilt 
thou  despise  my  favour  and  pardon,  my  Son,  thy  mighty 
merciful  Redeemer,  my  grace  and  Spirit  still  ? — What  can 
be  the  return  of  the  poor  abashed  wretch,  overawed  by 
the  glory  of  the  divine  Majesty,  stung  with  compunction, 
overcome  with  the  intimation  of  kindness  and  love  ?  I 
have  heard  of  thee,  0  God,  by  the  hearing  of  the  ear,  now 
mine  eye  seeth  thee  ;  wherefore  I  abhor  myself,  and  repent 
in  dust  and  ashes.  So  inwardly  is  the  truth  of  that  word 
now  felt,  That  thou  mayest  remember  and  be  confounded, 
and  never  open  thy  mouth  any  more  because  of  thy  shame, 
when  I  am  pacified  towards  thee,  for  all  that  thou  hast 
done,  saith  the  Lord  God,  Ezek.  xvi.  63.  But,  sinner, 
wilt  thou  make  a  covenant  with  me  and  my  Christ  ?  wilt 
thou  take  me  for  thy  God,  and  him  for  thy  Redeemer  and 
Lord  ?  And  may  I,  Lord  ?  yet,  may  I  ?  0  admirable 
grace  !  wonderful  sparing  mercy  !  that  I  was  not  thrown 
into  hell  at  my  first  refusal !  Yea,  Lord,  with  all  my  heart 
and  soul,  I  renounce  the  vanities  of  an  empty  cheating 
world,  and  all  the  pleasures  of  sin.  In  thy  favour  stands 
my  life.  Whom  have  I  in  heaven  but  thee  ?  whom  on 
earth  do  I  desire  besides  thee  ?  And  0,  thou  blessed 
Jesus,  thou  Prince  of  the  kings  of  the  earth,  who  hast 


WEPT  OVER  LOST  SOULS.  87 

loved  me,  and  Avashed  me  from  my  sins  in  thy  blood,  and 
whom  the  eternal  God  hath  exalted  to  be  a  Prince  and  a 
Saviour,  to  give  repentance  and  remission  of  sins,  I  fall 
before  thee,  my  Lord  and  my  God  ;  I  here  willingly  ten- 
der my  homage  at  the  footstool  of  thy  throne.  I  take  thee 
for  the  Lord  of  my  life.  I  absolutely  surrender  and  resign 
myself  to  thee.  Thy  love  constrains  me  henceforth  no 
more  to  live  to  myself,  but  to  thee  who  diedst  for  me,  and 
didst  rise  again.  And  I  subject  and  yield  myself  to  thy 
blessed  light  and  power,  0  Holy  Spirit  of  grace,  to  be 
more  and  more  illuminated,  sanctified,  and  prepared  for 
every  good  word  and  work  in  this  world,  and  for  an  inhe- 
ritance among  them  that  are  sanctified  in  the  other.  Sin- 
ner, never  give  thy  soul  leave  to  be  at  rest  till  thou  find  it 
brought  to  some  such  transaction  with  God  (the  Father, 
Son^  and  Spirit)  as  this  ;  so  as  that  thou  canst  truly  say, 
and  dost  feel  thy  heart  is  in  it.  Be  not  weary  or  impatient 
of  waiting  and  striving,  till  thou  canst  say,  this  is  now  the 
very  sense  of  thy  soul.  Such  things  have  been  done  in 
the  world  (but  0  how  seldom  of  latter  days  !)  so  God 
hath  wrought  with  men  to  save  them  from  going  down  to 
the  pit,  having  found  a  ransom  for  them.  And  why  may 
he  not  yet  be  expected  to  do  so  1  He  hath  smitten  rocks 
ere  now,  and  made  the  waters  gush  out ;  nor  is  his  hand 
shortened,  nor  his  ear  heavy.  Thy  danger  is  not,  sinner, 
that  he  will  be  inexorable,  but  lest  thou  shouldst.  He  will 
be  entreated,  if  thou  wouldst  be  prevailed  with  to  entreat 
his  favour  with  thy  whole  heart. 

And  that  thou  mayst,  and  not  throw  away  thy  soul,  and 
so  great  a  hope,  through  mere  sloth,  and  loathness  to  be 
at  some  pains  for  thy  life  ;  let  the  text,  which  hath  l)een 
thy  directory  about  the  things  that  belong  to  thy  peace, 
be  also  thy  motive,  as  it  gives  thee  to  behold  the  Son  of 
God  weeping  over  such  as  would  not  know  those  things. 
Shall  not  the  Redeemer's  tears  move  thee  ?  0  hard  heart  ! 
Consider  what  these  tears  import  to  this  purpose. 

1.  They  signify  the  real  depth  and  greatness  of  the 
misery  into  which  thou  art  falling.     They  drop  from  an 


88  THE  REDEEMER  S  TEARS 

intellectual  and  most  comprehensive  eye,  that  sees  far,  and 
pierces  deep  into  things,  hath  a  wide  and  large  prospect  ; 
takes  the  comfort  of  that  forlorn  state  into  which  nnrecon- 
cilable  sinners  are  hastening,  in  all  the  horror  of  it.  The 
Son  of  God  did  not  weep  vain '  and  causeless  tears,  or  for 
a  light  matter  ;  nor  did  he  for  himself  either  spend  his 
own,  or  desire  the  profusion  of  others'  tears.  Weep  not 
for  me,  0  daughters  of  Jerusalem,  &c.  He  knows  the 
value  of  souls,  the  weight  of  guilt,  and  how  low  it  will 
press  and  sink  them  ;  the  severity  of  God's  justice,  and 
the  power  of  his  anger,  and  what  the  fearful  effects  of  them 
will  be,  when  they  finally  fall.  If  thou  understandest  not 
these  things  thyself,  believe  him  that  did,  at  least  believe 
his  tears. 

2.  They  signify  the  sincerity  of  his  love  and  pity,  the 
truth  and  tenderness  of  his  compassion.  Canst  thou  think 
his  deceitful  tears  ?  his,  who  never  knew  guile  ?  was  this 
like  the  rest  of  his  course  1  And  remember  that  he  who 
shed  tears,  did,  from  the  same  fountain  of  love  and  mercy, 
shed  blood  too  !  Was  that  also  done  to  deceive  ?  Thou 
makest  thyself  some  very  considerable  thing  indeed,  if 
thou  think  est  the  Son  of  God  counted  it  worth  his  while 
to  weep,  and  bleed,  and  die,  to  deceive  thee  into  a  false 
esteem  of  him  and  his  love.  But  if  it  be  the  greatest 
madness  imaginable  to  entertain  any  such  thought,  but 
that  his  tears  were  sincere  and  inartificial,  the  natural 
genuine  expressions  of  undissembled  benignity  and  pity, 
thou  art  then  to  consider  what  love  and  compassion  thou 
art  now  sinning  against ;  what  bowels  thou  spurnest  ;  and 
that  if  thou  perishest,  'tis  under  such  guilt  as  the  devils 
themselves  are  not  liable  to,  who  never  had  a  Redeemer 
bleeding  for  them,  nor,  that  we  ever  find,  weeping  over 
them. 

3.  They  shew  the  remedilessness  of  thy  case,  if  thou 
persist  in  impenitency  and  unbelief  till  the  things  of  thy 
peace  be  quite  hid  from  thine  eyes.  These  tears  will  then 
be  the  last  issues  of  (even  defeated)  love,  of  love  that  is 
frustrated  of  its  kind  design.      Thou   mayst  perceive   in 


WEPT  OVEll  LOST  SOULS.  gg 

these  tears  the  steady  unalterable  laws  of  heaven,  the 
inllexibleness  of  the  divine  justice,  that  holds  thee  in 
adamantine  bonds,  and  hath  sealed  thee  up,  if  thou  prove 
incurably  obstinate  and  impenitent,  unto  perdition  ;  so  that 
even  the  Redeemer  himself,  lie  that  is  mighty  to  save, 
cannot  at  length  save  thee,  but  only  weep  over  thee,  drop 
tears  into  thy  flame,  which  assuage  it  not  ;  but  (though 
they  have  another  design,  even  to  express  true  compassion) 
do  yet  unavoidably  heighten  and  increase  the  fervour  of  it, 
and  will  do  so  to  all  eternity.  He  even  tells  thee,  sinner' 
"  Thou  hast  despised  my  blood,  thou  shalt  yet  have  my 
tears."  That  would  have  saved  thee,  these  do  only  lament 
thee  lost. 

But  the  tears  wept  over  others,  as  lost  and  past  hope, 
why  should  they  not  yet  melt  thee,  while  as  yet  there  is 
hope  in  thy  case  ?  If  thou  be  effectually  melted  in  thy  very 
soul,  and  looking  to  him  whom  thou  hast  pierced,  dost 
truly  mourn  over  him,  thou  mayst  assure  thyself  the 
prospect  his  weeping  eye  had  of  lost  souls,  did  not  include 
thee.  His  weeping  over  thee  would  argue  thy  case  forlorn 
and  hopeless  ;  thy  mourning  over  him  will  make  it  safe 
and  happy.     That  it  may  be  so,  consider  further,  that, 

4.  They  signify  how  very  intent  he  is  to  save  souls,  and 
how  gladly  he  would  save  thine,  if  yet  thou  wilt  accept  of 
mercy  while  it  may  be  had.  For  if  he  weep  over  them 
that  will  not  be  saved,  from  the  same  love  that  is  the 
spring  of  these  tears,  would  saving  mercies  proceed  to  those 
that  are  become  willing  to  receive  them.  And  that  love 
that  wept  over  them  that  were  lost,  how  will  it  glory  in 
them  that  are  saved  ?  There  his  love  is  disappointed  and 
vexed,  crossed  in  its  gracious  intendment  ;  but  here  havhig 
compassed  it,  how  will  he  joy  over  thee  with  singing,  and 
rest  in  his  love  !  And  thou  also,  instead  of  being  involved 
in  a  like  ruin  with  the  unreconciled  sinners  of  the  old 
Jerusalem,  shalt  be  enrolled  among  the  glorious  citizens  of 
the  new,  and  triumph  together  with  them  in  eternal  glory. 


APPENDIX. 


Because  some  things,  not  fit  to  be  wholly  omitted,  were 
as  little  fit  to  come  into  the  body  of  a  practical  discourse, 
'twas  thought  requisite  to  subjoin  here  the  following  addi- 
tions, that  will  severally  have  reference  to  distinct  parts 
of  the  foregoing  discourse. 

As  to  what  was  said  of  the  unreasonableness  and  ill 
consequence  of  admitting  it — to  be  any  man's  duty  to 
believe  himself  utterly  rejected,  and  forsaken  of  God,  inas- 
much as  it  would  make  that  his  duty  which  were  repug- 
nant to  his  felicity  : — this  is  to  be  evinced  by  a  consider- 
ation, which  also,  even  apart  by  itself,  were  not  without 
its  own  great  weight,  viz.  that  such  a  belief  were  incon- 
sistent with  his  former  stated  and  known  duty  ;  it  were 
therefore  inconsistent  with  his  felicity,  inasmuch  as  it 
would  make  that  duty  impossible  to  be  performed,  which 
before,  was  by  constitution  of  the  evangelical  law,  made 
necessary  to  it,  viz.  repentance  towards  God,  and  faith  in 
our  Lord  Jesus  Christ.  The  hope  of  acceptance  is  so  neces- 
sary to  both  these,  that  the  belief  of  a  man's  being  finally 
rejected,  or  that  he  shall  never  be  accepted,  cannot  but 
make  them  both  impossible,  equally  impossible  as  if  he 
were  actually  in  hell,  as  much  impossible  to  him  as  to  the 
devils  themselves.  Nor  is  this  impossibility  merely  from 
a  moral  impotency,  or  that  objuration  of  heart  which  were 
confessedly  vicious,  and  his  gTeat  sin,  but  from  the  natural 
influence  of  that  belief  of  his  being  for  ever  rejected,  which 
(upon  the  mentioned  supposition)  were  his  duty.  Besides, 
inasmuch  as  it  is  the  known  duty  of  a  sinner  under  the 


APPENDIX.  91 

gospel,  to  turn  to  God  through  Christ,  and  it  is  also  declared 
in  the  same  gospel  (sufficiently  to  make  it  the  common 
matter  of  faith  to  Christians)  that  none  can  of  themselves 
turn  to  God,  and  believe  in  his  Son,  without  the  help  of 
special  efficacious  grace  ;  it  must  hereupon  be  a  man's  duty 
also  to  pray  for  that  grace  which  may  enable  him  hereto. 
How  deep  in  wickedness  was  Simon  Magus,  even  in  the 
gall  of  bitterness  and  bond  of  iniquity,  when  yet  Peter 
calls  him  to  repentance,  and  puts  him  upon  praying  for 
forgiveness  (which  must  imply  also  his  praying  for  the 
grace  to  repent)  ;  but  how  can  a  man  pray  for  that,  which, 
at  the  same  time,  he  believes  shall  not  be  given  him  ? 
yea,  and  which  is  harder,  and  more  unaccountable,  how 
can  he  stand  obliged  in  duty,  to  pray  for  that  which,  at 
the  same  time,  he  stands  obliged  in  duty  to  believe  he  shall 
not  obtain  ?  How  can  these  two  contrary  obligations  lie 
upon  a  man  at  the  same  time  ?  or  is  he  to  look  upon  the 
former  as  ceased  ?  should  he  reckon  the  gospel  as  to  him 
repealed  1  or  his  impenitency  and  infidelity,  even  when 
they  are  at  the  highest,  no  sins  1 

I  know  'tis  obvious  to  object,  as  to  all  this,  the  case  of 
the  unpardonable  blasphemy  against  the  Holy  Ghost ; 
which  will  be  supposed  to  be  stated  and  determined  in 
the  sacred  Scriptures  ;  and  being  so,  the  person  that  hath 
committed  it,  may  equally  be  thought  obliged  (by  a  mixed 
assent,  partly  of  faith  to  what  is  written,  partly  of  self- 
knowledge,  which  he  ought  to  have  of  his  own  acts  and 
state)  to  conclude  himself  guilty  of  it ;  whereupon  all  the 
former  inconvenience  and  difficulty  will  be  liable  to  be 
urged  as  above.  But  even  as  to  this  also,  I  see  not,  but 
it  may  fitly  enough  be  said,  that  though  the  general  nature 
of  that  sin  be  stated,  and  sufficiently  determined  in  thesi, 
yet  that  God  hath  not  left  it  determinable  in  kypothesi,  by 
any  particular  person,  that  he  hath  committed  it.  For 
admit  that  it  generally  lies  in  imputing  to  the  devil  those 
works  of  the  Holy  Ghost,  by  which  the  truth  of  Chris- 
tianity was  to  be  demonstrated,  I  yet  see  not  how  any  man 
can  apply  this  to  his  own  particular  case,  so  as  justly  and 


92  APPENDIX. 

certainly  to  conclude  himself  guilty  of  it.  I  take  it  for 
granted  none  will  ever  take  the  notion  of  blasphemy  in 
that  strictness,  but  that  a  man  may  possibly  be  guilty  of 
this  sin  as  well  in  thought  as  by  speech.  I  also  doubt  not 
hut  it  will  be  acknowledged  on  all  hands,  that  prejudice  and 
malice  against  Christianity  must  have  a  great  ingrediency 
into  this  sin  ;  not  such  malice  as  whereby,  knowing  it  to 
be  the  true  religion,  a  man  hates  and  detests  it  as  such 
(which  would  suppose  these  Pharisees,  whom  our  Saviour 
charges  with  it,  or  cautions  against  it,  to  have  been,  at  that 
time,  in  their  judgments  and  consciences,  Christians),  but 
such  malignity,  and  strong  prejudice,  as  darkens  and 
obstructs  his  mind,  that  he  judges  it  not  to  be  true,  against 
the  highest  evidence  of  its  being.  It  will  also  be  ac- 
knowledged, that  some  enmity  and  disaffection  to  true 
religion  is  common  to  all  men  ;  more  especially  in  their 
tmregeneracy,  and  unconverted  state. 

Now  let  it  be  supposed  that  some  pei-son  or  other,  of  a 
very  unwarrantably  sceptical  genius,  had  opportunity  to 
know  certainly  the  matter  of  fact,  touching  the  miraculous 
works  wrought  by  our  Saviour,  and  understood  withal 
somewhat  generally  of  the  doctrine  which  he  taught  ;  and 
that  he  sets  himself,  as  a  philosopher,  to  consider  the  case. 
Suppose  that,  partly  through  prejudice  against  the  holy 
design  of  Christianity,  whereof  there  is  some  degree  in  all, 
and  partly  through  shortness  of  discourse,  not  having 
thoroughly  considered  the  matter  ;  he  thinks  it  possible 
that  some  demon  or  other,  with  design,  under  a  specious 
pretence,  to  impose  upon  or  amuse  the  credulous  vulgar, 
may  have  done  all  those  strange  things  ;  suppose  his  judg- 
ment should  for  the  present  more  incline  this  way  :  what 
if,  thinking  this  to  be  the  case  in  the  instance  of  Appollonius 
Tyanaeus,  he  hath  not  yet,  upon  a  slighter  view,  discerned 
enough  to  distinguish  them,  but  thinks  alike  of  both  cases  : 
yea,  and  suppose  he  have  spoken  his  sentiments  to  some 
or  other :  perhaps  upon  further  inquiry  and  search,  he 
might  see  cause  to  alter  his  judgment;  and  now,  setting 
himself  to  inquire  more  narrowly,  he  perceives  the  unex- 


APPENDIX.  93 

ceptionable  excellent  scope  and  tendency  of  our  Saviour's 
doctrine  and  precepts,  considers  the  simplicity  and  purity 
of  his  life,  contemplates  further  the  awful  greatness  of  his 
mighty  works  :  but  amidst  these  his  deliberations,  he  finds 
among  the  rest  of  Christian  constitutions  this  severe  one, 
Matt.  xii.  31,  32,  and  begins  to  fear  lest,  supposing  the 
truth  of  this  excellent  religion,  he  have  precluded  himself 
of  all  the  advantages  of  it  by  that  former  judgment  of  liis. 
"What  is  he  to  do  in  this  case  ?  what  were  he  to  be  advised 
unto  ?  What,  to  pass  judgment  upon  himself,  and  his  case, 
as  desperate  ?  or  not  rather  to  humble  himself  before  the 
God  of  heaven,  ask  pardon  for  his  injurious  rash  judg- 
ment, and  supplicate  for  mercy,  and  for  further  illumina- 
tion, in  the  mystery  of  God,  of  the  Father,  and  of  Christ  ? 
Which  course,  that  it  may  have  a  blessed  issue  with  him, 
who  dare  venture  to  deny  or  doubt  ?  And  what  have  we 
to  say  hereupon,  but  that  in  great  wisdom  and  mercy,  our 
Saviour  hath  only  told  us  there  is  such  a  sin,  and  what  the 
general  uature  of  it  is,  or  whereabouts  it  lies,  but  the  judg- 
ment of  particular  cases  wherein,  or  of  the  very  pitch  and 
degree  of  malignity  wherewith,  it  is  committed,  he  hath 
reserved  to  hunself ;  intending  further  to  strive  with 
persons  by  his  Spirit,  while  he  judges  them  yet  within  the 
reach  of  mercy,  or  withhold  it,  when  he  sees  any  to  have 
arrived  to  that  culminating  pitch  of  malignity  and 
obstinacy,  wherein  he  shall  judge  this  sin  specially  to  con- 
sist ?  And  what  inconvenience  is  it  to  suppose  he  hath  left 
this  matter,  touching  the  degree,  humanly  undeterminable  ? 
The  knowledge  of  it  can  do  them  who  have  committed  it  no 
good  :  and  probably  they  have  by  it  so  blinded  and 
stupified  their  own  souls,  as  to  have  made  themselves  very 
little  capable  of  apprehending  that  they  have  conmiitted 
it,  or  of  considering  whether  they  have  or  no.  But  they 
are  sunk  into  a  deep  abyss  of  darkness  and  death,  so  as 
that  such  knowledge  may  be  as  little  possible,  as  it  would 
be  useful  to  them.  All  their  faculties  of  intellection,  con- 
sideration, and  self-reflection,  being  (as  to  any  such  exer- 
cise) bound  up  in  a  stupefying  dead  sleep. 


94  APPENDIX. 

And  to  what  purpose  should  they  have  a  rule  by  which 
to  determine  a  case,  who — 1.  Can  receive  no  benefit  by  the 
determination,  and — 2.  Who  are  supposed  when  they  use 
it,  to  have  no  faculty  sufficiently  apt  to  make  this  sad  (but 
true)  judgment  of  their  case  by  it  1  But  for  them  who 
have  not  committed  it,  and  who  are  consequently  yet  capable 
of  benefit  by  what  should  be  made  known  about  it,  there 
is,  therefore,  enough  made  known  for  their  real  use  and 
benefit.     It  will, 

1.  Be  of  real  use  to  many  such,  to  know  their  danger  of 
running  into  it.  And  it  is  sufficient  to  that  purpose,  that 
they  are  plainly  told  wherein  the  general  nature  of  it  con- 
sists, or  whereabouts  it  lies  ;  without  shewing  them  the 
very  point  that  hath  certain  death  in  it ;  or  letting  them 
know  just  how  near  they  may  approach  it,  without  being 
sure  to  perish,  when  there  is  danger  enough  in  every  step 
they  take  toward  it.  As  if  there  were  some  horrid  desert, 
into  any  part  whereof  no  man  hath  any  business  to  come, 
but  in  some  part  whereof  there  is  a  dreadful  gulf,  whence 
arises  a  contagious  halitus,  which,  if  he  come  within  the 
verge  of  it,  will  be  certainly  poisonous  and  mortal  to  him. 
What  need  is  there  that  any  man  should  know  just  how 
near  he  may  come,  without  being  sure  to  die  for  it  1  He  is 
concerned  to  keep  himself  at  a  cautious  awful  distance. 

2.  It  may  be  of  great  use  to  others,  that  are  affli-cted 
with  very  torturing  fears  lest  they  have  committed  it,  to 
know  that  they  have  not.  And  they  have  enough  also  to 
satisfy  them  in  the  case.  For  their  very  fear  itself,  with  its 
usual  concomitants  in  such  afflicted  minds,  is  an  argument 
to  them  that  they  have  not.  While  they  find  in  themselves 
any  value  of  divine  favour,  any  dread  of  his  wrath,  any 
disposition  to  consider  the  state  of  their  souls,  with  any 
thought  or  design  of  turning  to  God,  and  making  their 
peace  ;  they  have  reason  to  conclude  God  hath  hitherto 
kept  them  out  of  that  fearful  gulf ;  and  is  yet  in  the  way, 
and  in  treaty  with  them.  For  since  we  are  not  sufficient 
to  think  any  thing  (that  good  is)  of  ourselves,  it  is  much 
more  reasonable  to  ascribe  any  such  thought  or  agitation 


APPENDIX.  96 

of  spirit  that  have  this  design  to  liim,  than  to  ourselves, 
and  to  account  that  he  is  yet  at  work  with  us  (at  least  in 
the  way  of  common  grace),  though  when  our  thoughts 
drive  towards  a  conclusion  against  ourselves,  that  we  have 
committed  that  sin,  and  towards  despair  thereupon,  we 
are  to  apprehend  a  mixture  of  temptation  in  them,  which 
we  are  concerned  earnestly  to  watch  and  pray  against. 
And  yet  even  such  temptation  is  an  argument  of  such  a 
one's  not  havmg  committed  that  sin.  For  such  as  the 
devil  may  apprehend  more  likely  to  have  committed  it 
(and  'tis  not  to  be  thought  he  can  be  sure  who  have),  he 
will  be  less  apt  to  trouble  with  such  thoughts,  not  know- 
ing what  the  issue  of  that  unquietness  may  prove,  and 
apprehending  it  may  occasion  their  escaping  quite  out  of 
his  snare.  And  I  do  conceive  this  to  be  a  safer  method,  of 
satisfying  such  as  are  perplexed  with  this  fear  in  our  days, 
than  to  be  positive  in  stating  that  sin  so,  or  limiting  it  to 
such  circumstances,  as  shall  make  it  impossible  to  be  com- 
mitted in  this  age  of  the  world.  For  let  it  be  seriously 
considered,  whether  it  be  altogether  an  unsupposable  thing, 
that,  with  some  in  our  days,  there  may  be  an  equivalency, 
in  point  of  light  and  evidence  of  the  truth  of  Christianity, 
unto  what  these  Jews  had,  whom  our  Saviour  warns  of 
the  danger  of  this  sin,  at  that  time  when  he  so  warned 
them  ;  his  warning  and  cautioning  them  about  it,  implies 
that  he  judged  them  at  least  in  a  possibilit}",  at  that  time, 
of  incurring  the  guilt  of  it ;  if  the  text  Matt.  xii.  do  not 
also  imply  that  he  reckoned  them,  then,  actually  to  have 
committed  it.  For  it  is  said,  ver.  25,  he  knew  their  thoughts, 
I.  e.  considered  the  temper  of  their  minds,  and  thereupon 
said  to  them  what  follows  concerning  it.  Let  us  consider 
wherein  their  advantage  towards  their  being  ascertained 
of  the  truth  of  the  Christian  religion,  was  greater  than 
we  now  can  have.  It  was,  chiefly,  in  this  respect  greater, 
that  they  had  a  nearer  and  more  immediate  knowledge 
of  the  matter  of  fact,  wherein  that  evidence  which  our 
Saviour  refei-s  to  did  consist.  A  more  immediate  way 
of  knowing  it  they  had  ;  the  most  immediate  the  persons 


96  APPENDIX. 

whom  he  warns  (or  charges)  seem  not  to  have  had  ;  for 
tliose  Pharisees,  it  is  said,  heard  of  the  cure  of  the  demo- 
niac, not  that  tliey  saw  it.  They  took  it  upon  the  (no 
doubt  sufficiently  credible)  report  of  others.  Now  let  it 
be  further  considered,  what  we  have  to  balance  this  one 
single  advantage.  We  have,  to  intelligent  considering  per- 
sons, rationally  sufficient  evidence  of  the  same  matter  of 
fact.  But  how  great  things,  that  have  since  followed,  have 
we  the  sufficiently  certain  knowledge  of  besides,  beyond 
what  they  had  in  view,  at  that  time  !  As  the  wonderful 
death  of  our  Lord^  exactly  according  to  prediction,  in  many 
respects,  together  with  all  the  unforetold  amazing  circum- 
stances that  attended  it !  his  more  wonderful  resurrection, 
upon  which  so  great  a  stress  is  laid  for  demonstrating  the 
truth  of  the  religion  he  taught :  the  destruction  of  Jeru- 
salem, as  he  foretold,  and  the  shattered  condition  of  the 
Jewish  nation,  as  was  also  foretold,  ever  since  :  the  strange 
success  of  the  gospel  in  the  first,  and  some  following  ages, 
by  so  unlikely  means,  against  the  greatest  opposition 
imaginable,  both  of  Jews  and  pagans.  Not  to  insist  on  the 
apostasy  foretold,  in  the  Christian  church,  with  many  more 
things  that  might  be  mentioned.  Let  it  be  considered 
whether  the  want  of  so  immediate  way  of  knowing  some 
of  these  things  be  not  abundantly  compensated  by  the 
greatness  of  the  other  things  that  are  however  sufficiently 
knoAvn.  And  if  such  as  have  wit  and  leisure  to  consider 
these  things  in  our  days,  are  often  pressed  to  consider  them, 
have  them  frequently  represented,  and  laid  before  their 
eyes,  if  such,  I  say,  have  in  view  as  great  evidence,  upon 
the  whole,  of  the  truth  of  Christianity,  as  these  Pharisees 
had  ;  it  is  then  further  to  be  considered,  whetber  it  be  not 
possible  that  some  such  may  equal  the  Jewish  malice, 
against  the  holy  design  of  our  religion.  To  which  I  only 
say,  the  Lord  grant  that  none  may.  But  if  there  be  really 
cause  to  apprehend  such  a  danger,  some  other  way  should 
be  thought  of  to  cure  the  trouble  of  some,  than  by  the 
danger  and  (too  probable)  ruin  of  others.  However,  none 
should  themselves  make  their  own  case  incurable,  by  con- 


APPENDIX.  97 

eluding  that  they  have  sinned  that  sin,  or  hy  believing 
they  are,  otherwise,  forsaken  and  rejected  of  God  ;  so  as 
that  he  will  never  more  assist  their  endeavour  to  repent, 
and  turn  to  him  through  the  Mediator. 

If  it  be  inquired  here,  since,  as  hath  been  shewn,  some 
may  be  quite  forsaken  of  God,  while  yet  they  live  in  the 
Avorld  ;  ought  such  to  believe  then  they  are  not  forsaken, 
and  so  believe  an  untruth  that  they  may  make  it  true,  or 
try  if  they  can  better  their  condition  by  it  ?  I  answer,  nor 
that  neither.  For  that  God  will  further  assist  an  obstinate 
sinner,  that  hath  long  resisted  his  Spirit,  and  despised  his 
mercy,  is  no  matter  of  promise  to  him,  and  so  no  matter 
of  faith.  When  he  doth  conquer,  at  length,  any  such,  'tis 
of  mere  unpromised  favour  (as  was  also  she^vn)  ;  whereof 
therefore  he  gives  others  no  ground  to  despair  ;  and  for 
which  they  are  deeply  concerned,  with  great  earnestness, 
to  supplicate.  But  if  it  be  said,  how  can  they  pray  for 
that  w^iereof  they  have  no  promise  ?  and  can  have  no  faith, 
since  what  is  not  of  faith  is  sin,  Rom.  xiv.  23.  I  answer, 
that  passage  of  Scripture  would,  in  this  case,  be  nmch 
misapplied.  It  speaks  not  of  faith  concerning  the  certainty 
of  any  event  to  be  expected,  but  the  lawfulness  of  a  work 
to  be  done,  and  of  doubting,  not  concernmg  the  event,  but 
my  owTi  act.  Can  any  man  in  his  wits  doubt  concerning 
his  own  act  in  this  case  ?  whether  it  be  better  to  pray  for 
the  grace  of  God  to  save  him,  than  slight  it  and  perish  ? 
Nor  are  they  without  very  encouraging  promises  concern- 
ing the  event,  that  God  will  be  a  rewarder  of  them  that 
diligently  seek  him,  Heb.  xi.  6.  And  that  whosoever  shall 
call  upon  the  name  of  the  Lord  shall  be  saved,  Rom.  x.  13, 
which  promises,  'tis  true,  the  context  of  both  shews,  do 
speak  of  believing  prayer.  They  are  to  faith,  not  of  it, 
and  import,  that  God  will  reward  and  save  the  believer : 
not  that  he  will  give  faith  to  the  obstinate,  contemptuous 
unbeliever.  If  he  do  this,  'tis  (as  was  said)  of  unpromised 
bounty.  But  though  they  are  not  promises  to  give  faith, 
they  should  induce  it ;  and  incline  sinners  to  cast  them- 
selves down  before  the  throne  of  so  gracious  a  God,  and 


98  APPENDIX. 

seek  grace  to  help  them  in  their  need,  in  confidence  that 
he  will  never  reject  penitent  believing  prayer.  They,  in- 
deed, that  for  their  former  wilful  sinning  are  utterly  for- 
saken of  God,  will  not  thus  apply  themselves  ;  but  our 
question  is  not  what  they  will  do,  but  what  they  should. 
Because  they  would  not,  therefore  they  were  forsaken,  and 
because  they  yet  will  not,  they  are  still  and  finally  for- 
saken. Their  refusal  proceeds  not  from  any  discourage- 
ment God  hath  given  them,  but  from  the  malignity  of 
their  own  hearts.  God  hath  not  repealed  his  gospel  to- 
wards them.  The  connexion  continues  firm  between  the 
perceptive  and  promissory  parts  of  it.  Their  infidelity  is 
not  become  their  duty,  but  remains  their  heinous  sin,  and 
the  more  deeply  heinous  by  how  much  their  own  malig- 
nity holds  them  more  strongly  in  it. 

Unto  what  also  is  discoursed  concerning  anger  and  grief 
(or  other  passions),  ascribed  to  God,  it  will  not  be  unfit 
here  to  add,  that  unless  they  be  allowed  to  signify  real 
aversion  of  will,  no  account  is  to  be  given  what  reality  in 
him  they  can  signify  at  all.  For  to  say  (what  some  do 
seem  to  satisfy  themselves  wdth)  that  they  are  to  be  im- 
derstood  secundum  effectum,  not  secundum  affectum,  though 
true  as  to  the  negative  part,  is,  as  to  the  affirmative,  very 
defective  and  short ;  for  the  effects  of  anger  and  grief, 
upon  which  those  names  are  put,  when  spoken  of  God, 
are  not  themselves  in  him,  but  in  us.  But  we  are 
still  at  a  loss  what  they  signify  in  him.  Such  effects 
must  have  some  cause.  And  if  they  be  effects  which  he 
works,  they  must  have  some  cause  in  himself  that  is 
before  them,  and  productive  of  them.  This  account  leaves 
us  to  seek  what  that  cause  is,  that  is  signified  by  these 
names.  That  it  cannot  be  any  passion,  as  the  same  names 
are  wont  to  signify  with  us,  is  out  of  question.  Nor  indeed 
do  those  names  primarily,  and  most  properly,  signify 
passion  in  ourselves.  The  passion  is  consequently  only  by 
reason  of  that  inferior  nature  in  us,  which  is  susceptible  of 
it.  But  the  aversion  of  our  mind  and  will  is  before  it,  and, 
in  another  subject,  very  separable  from  it,  and  possible  to 


APPENDIX.  99 

be  without  it.  In  the  blessed  God  we  cannot  understand 
any  thing  less  is  signified  than  real  displeasure  at  the 
things  whereat  he  is  said  to  be  angry  or  grieved. 

Our  shallow  reason  indeed  is  apt  to  suggest  in  these 
matters,  Why  is  not  that  prevented  that  is  so  displeasing  1 
And  it  would  be  said  with  equal  reason  in  reference  to  all 
sin  permitted  to  be  in  the  world,  Why  was  it  not  prevented  ? 
And  what  is  to  be  said  to  this  ?  Shall  it  be  said  that  sin  doth 
not  displease  God  ?  that  he  hath  no  will  against  sin  1  it 
is  not  repugnant  to  his  will  ?  Yes  ;  it  is  to  his  revealed 
will,  to  his  law.  But  is  that  an  untrue  revelation  ?  His 
law  is  not  his  will  itself,  but  the  signum,  the  discovery  of 
his  will.  Now,  is  it  an  insignificant  sign  1  a  sign  that 
signifies  nothing  ?  or  to  which  there  belong  no  correspon- 
dent significatum  1  nothing  that  is  signified  by  it  ?  Is  that 
which  is  signified  (for  sure  no  one  will  say  it  signifies 
nothing)  his  real  will,  yea  or  no  1  who  can  deny  it  1  That 
will,  then  (and  a  most  calm,  sedate,  impassionate  will  it 
must  be  understood  to  be),  sin,  and  consequently  the  con- 
sequent miseries  of  his  creatures,  are  repugnant  unto.  And 
what  will  is  that  ?  'Tis  not  a  peremptory  will  concerning 
the  event,  for  the  event  falls  out  otherwise  ;  which  were, 
upon  that  supposition,  impossible  ;  for  who  hath  resisted 
his  will  ?  as  was  truly  intimated  by  the  personated  ques- 
tionist  (Rom.  ix.  19),  but  impertinently,  when  God's  will 
of  another  (not  a  contrary)  kind,  i.  e.  concerning  another 
object,  was  in  the  same  breath  referred  unto,  Why  doth  he  yet 
find  fault  ?  'Tis  not  the  will  of  the  event  that  is  the  mea- 
sure of  faultiness  ;  for  then  there  could  not  have  been  sin 
in  the  world,  nor  consequently  misery,  which  only,  by  the 
Creator's  pleasure,  stands  connected  with  it.  For  nothing 
could  fall  out  against  that  irresistible  will.  The  objector 
then  destroys  his  own  objection,  so  absurdly,  and  so  mani- 
festly, as  not  to  deserve  any  other  reply  than  that  which 
he  meets  with.  Nay,  but  who  art  thou,  0  man,  that 
repliest  against  God  1 

And  what  is  the  other  object  about  which  the  divine 
will  is  also  conversant  ?     Matter  of  duty,  and  what  stands 


100  APPENDIX. 

in  connexion  with  it,  not  abstractly  and  separately,  "but 
as  it  is  so  connected,  our  felicity.  This  is  objectively 
another  will,  as  we  justly  distinguish  divine  acts,  that  re- 
spect the  creature,  by  their  indifferent  objects.  Against 
this  will  falls  out  all  the  sin  and  misery  in  the  world. 

All  this  seems  plain  and  clear,  but  is  not  enough.  For 
it  may  be  further  said,  When  God  wills  this  or  that  to  be 
my  duty,  doth  he  not  will  this  event,  viz.  my  doing  it  ? 
otherwise  wherein  is  his  will  withstood,  or  not  fulfilled,  in 
my  not  doing  it  ?  He  willed  this  to  be  my  duty,  and  it  is 
so.  I  do  not  nor  can  hinder  it  from  being  so,  yet  I  do  it 
not,  and  that  he  willed  not.  If  all  that  his  will  meant  was 
that  this  should  be  my  duty,  but  my  doing  it  was  not 
intended  ;  his  will  is  entirely  accomplished,  it  hath  its  full 
effect,  in  that  such  things  are  constituted,  and  do  remain 
my  duty,  upon  his  signification  of  this  his  will,  my  not 
doing  it  not  being  within  the  compass  of  the  object,  or  the 
thing  willed. 

If  it  be  said,  he  willed  my  doing  it,  i.  e.  that  I  should  do 
it,  not  that  I  shall,  the  same  answer  will  recur,  viz.  that 
his  will  hath  still  its  full  effect,  this  effect  still  remaining, 
that  I  should  do  it,  but  that  I  shall  he  willed  not. 

It  may  be  said,  I  do  plainly  go  against  his  will  however  ; 
for  his  will  was  that  I  should  do  so  or  so,  and  I  do  not 
what  he  willed  I  should.  'Tis  true,  I  go  herein  against  his 
will,  if  he  willed  not  only  my  obligation,  but  my  action 
according  to  it.  And  indeed  it  seems  altogether  unreason- 
able, and  unintelligible,  that  he  should  will  to  oblige  me  to 
that,  which  he  doth  not  will  me  to  do. 

Therefore  it  seems  out  of  question,  that  the  holy  God 
doth  constantly  and  perpetually,  in  a  true  sense,  will 
universal  obedience,  and  the  consequent  felicity  of  all  his 
creatures  capable  thereof ;  ^.  e.  he  doth  will  it  with  simple 
complacency,  as  what  were  highly  grateful  to  him,  simply 
considered  by  itself.  Who  can  doubt,  but  that  purity, 
holiness,  blessedness,  wheresoever  they  were  to  be  beheld 
among  his  creatures,  would  be  a  pleasing  and  delightful 
spectacle  to  him,   being  most   agreeable  to  the    perfect 


APPENDIX.  101 

excellency,  purity,  and  benignity  of  his  own  nature,  and 
that  their  deformity  and  misery  must  be  consequently  un- 
pleasing  ?  But  he  doth  not  etficaciously  will  every  tiling 
that  he  truly  wills.  He  never  willed  the  obedience  of  all 
his  intelligent  creatures  so,  as  effectually  to  make  them 
all  obey,  nor  their  happiness,  so  as  to  make  them  all  be 
happy,  as  the  event  shews.  Nothing  can  be  more  certain, 
than  that  he  did  not  so  will  these  things  ;  for  then  nothing 
could  have  fallen  out  to  the  contrary,  as  we  see  much  hath. 
Nor  is  it  at  all  unworthy  the  love  and  goodness  of  his 
nature  not  so  to  have  willed,  with  that  effective  will,  the 
universal  fulness,  sinlessness,  and  felicity  of  all  his  intelli- 
gent creatures.  The  divine  nature  comprehends  all  excel- 
lencies in  itself,  and  is  not  to  be  limited  to  that  one  only 
of  benignity,  or  an  aptness  to  acts  of  beneficence.  For 
then  it  were  not  infinite,  not  absolutely  perfect,  and  so  not 
divine.  All  the  acts  of  his  will  must  be  consequently 
conformable  and  agreeable  to  the  most  perfect  wisdom.  He 
doth  all  things  according  to  the  counsel  of  his  will.  He 
wills,  'tis  true,  the  rectitude  of  our  actions,  and  what  would 
be  consequent  thereto,  but  he  first,  and  more  principally, 
wills  the  rectitude  of  his  own.  And  he  wills  not  only  not  to  do 
an  unrighteous,  but  not  an  inept,  or  unfit  thing.  We  find  he 
did  not  think  it  fit  efficaciously  to  provide  concerning  all 
men,  that  they  should  be  made  obedient  and  happy,  as  he 
hath  concerning  some.  That  in  the  general  he  makes  a 
difference,  is  to  be  attributed  to  his  wisdom,  i.  e.  his  wisdom 
hath  in  the  general  made  this  determination,  not  to  deal 
with  all  alike,  and  so  we  find  it  ascribed  to  his  wisdom  that 
he  doth  make  a  difference  :  and  in  what  a  transport  is  the 
holy  apostle  in  the  contemplation  and  celebration  of  it 
upon  this  account  !  Rohi.  xi.  33.  "0  the  depth  of  the 
riches  both  of  the  v/isdom  and  knowledge  of  God  !  how 
unsearchable  are  his  judgments,  and  his  ways  past  finding 
out  !**  But  now  when,  in  particular,  he  ^mes  to  make  this 
difference  between  one  person  and  another,  there  being  no 
reason  in  the  object  to  determine  him  this  way,  more  than 
that,  his  designing  some  for  the  objects  of  special  favour, 


102  APPENDIX. 

and  waving  others  (as  to  such  special  favour),  when  all 
were  in  themselves  alike  ;  in  that  case  wisdom  hath  not  so 
proper  an  exercise,  but  it  is  the  work  of  free,  unobliged 
sovereignty  here  to  make  the  choice.  "  Having  predestinated 
us  unto  the  adoption  of  children,  by  Jesus  Christ,  to  himself, 
according  to  the  good  pleasure  of  his  will,"  Ephes.  i.  5. 

Yet  in  the  mean  time,  while  God  doth  not  efficaciously 
will  all  men's  obedience  introductive  of  their  happiness, 
doth  it  follow  he  wills  it  not  really  at  all  ?  To  say  he  wills 
it  efficaciously,  were  to  contradict  experience,  and  his  word ; 
to  say  he  wills  it  not  really,  were  equally  to  contradict  his 
word.  He  doth  will  it,  but  not  primarily,  and  as  the  more 
principal  object  of  his  will,  so  as  to  effect  it  notwithstanding 
whatsoever  unfitness  he  apprehends  in  it,  viz.  that  he  so 
overpower  all,  as  to  make  them  obedient  and  happy.  He 
really  wills  it,  but  hath  greater  reasons  than  this  or  that 
man's  salvation,  why  he  effects  it  not.  And  this  argues 
no  imperfection  in  the  divine  will,  but  the  perfection  of  it, 
that  he  wills  things  agreeably  to  the  reasonableness  and 
fitness  of  them. 


UNION   AMONG   PROTESTANTS: 


A  DISCOURSE   ANSWERING  THE  FOLI-OWINO  QinBSTION- 


•#; 


WHAT  MiT  MO*?  ■aririri.tT  ■■  ^TTmrrtD  to  allat  AMmosrrm  mono  rMTicTAMn, 

»»AT    O0>  BITMIOHl  MAT  MOT  BB  OnB  »VH«  .'" 


UNION  AMONG  PROTESTANTS, 


"  That  their  hearts  might  be  comforted,  being  knit  together  in  Jove,  and  unto  all 
riches  of  the  full  assurance  of  understanding,  to  the  acknowledgment  of  the 
mystery  of  God,  and  of  the  Father,  and  of  Christ."— Col.  ii.  2. 

This  question  is  propounded  to  me  ;  "  What  may  most 
hopefully  be  attempted  to  allay  animosities  among  protest- 
ants,  that  our  divisions  may  not  be  our  ruin  ?"  I  must 
liere,  in  the  first  place,  tell  you  how  I  understand  this 
question.  1.  As  to  the  end,  the  preventing  our  ruin  ;  I 
take  the  meaning  chiefly  to  be,  not  the  ruin  of  our  estates, 
trade,  houses,  families  ;  not  our  ruin,  in  these  respects, 
who  are  Christians,  but  our  ruin  as  we  are  Christians,  t.  e. 
the  ruin  of  our  Christianity  itself,  or  of  the  truly  Christian 
interest  among  us.  2.  As  for  the  means  inquired  after,  I 
understand  not  the  question  to  intend,  what  is  to  be  done 
or  attempted  by  laws,  and  public  constitutions,  as  if  our 
business  were  to  teach  our  absent  rulers,  or  prescribe  to 
them  what  they  should  do,  to  whom  we  have  no  present 
call,  or  opportunity,  to  apply  ourselves.  Nor  again  can  it 
be  thought  our  business,  to  discuss  the  several  questions 
that  are  controverted  among  us,  and  shew,  in  each,  what 
is  the  truth  and  right,  wherewith  every  man's  conscience 
ought  to  be  satisfied,  and  in  which  we  should  all  meet  and 
unite  :  as  if  we  had  the  vanity  to  think  of  performing,  by 
an  hour's  discourse,  what  the  voluminous  writings  of  some 
ages  have  not  performed.  Much  less  are  we  to  attempt 
the  persuading  of  any  to  go  against  an  already  formed 
judgment  in  these  points  of  difference,  for  the  sake  of 
union  ;  and  to  seek  the  peace  of  the  church,  by  breaking 
their  peace  with  God,  and  their  o\vn  consciences. 


106  CONCERNING  UNION  AMONG  PROTESTANTS. 

But  I  take  the  question  only  to  intend,  what  serious 
Chl-istians  may,  and  ought,  to  endeavour,  in  their  private 
capacities,  and  agreeably  with  their  own  principles,  towards 
the  proposed  end.  And  so  I  conceive  th^  words  read  to 
you,  contain  the  materials  of  a  direct  and  full  answer  to 
the  question.  "Which  I  reckon  will  appear, — by  opening 
the  case  the  apostle's  words  have  reference  to  ;  that  will  be 
found  a  case  like  our  o^vn ;  and — by  opening  the  words, 
whereby  their  suitableness  to  that  cose  will  be  seen,  and 
consequently  to  our  case  also. 

1.  The  case  which  these  words  have  reference  to  (as 
indeed  the  general  aspect  of  the  epistle,  and  in  great  part 
of  the  other  apostolical  letters,  looks  much  the  same  way) 
was  in  short  this :  That  a  numerous  sect  was  already  sprung 
up,  that  began  (so  early)  to  corrupt  the  simplicity  and 
purity  of  the  Christian  religion,  and  very  much  to  distui-b 
the  peace  of  the  Christian  church.  A  sort  they  were  of 
partly  judaizing,  partly  paganizing  Christians,  the  disciples, 
as  they  are  reputed,  of  Simon  Magus,  who  joined  with  the 
name  Christian  the  rites  and  ceremonies  of  the  Jews,  with 
the  impurities  (even  in  worship)  of  the  Gentiles,  denying 
the  more  principal  doctrines,  and  hating  the  holy  design, 
of  Christianity  itself,  while  they  seemed  to  have  assumed, 
or  to  retain,  •the  name,  as  it  were  on  purpose  the  more 
effectually  to  wound  and  injure  the  Christian  cause  and 
interest.  Men  of  high  pretence  to  knowledge  (whence  they 
had  the  title  of  Gnostics),  filched  partly  from  the  Jewish 
cabbalism,  partly  from  the  Pythagorean.  By  which  pre- 
tence they  insinuated  the  more  plausibly  with  such  as 
aflfected  the  knowledge  of  more  hidden  mysteries.  Whereto 
the  apostle  seems  to  have  reference,  w^here  he  adds  imme- 
diately after  the  text,  that  in  Christ  were  hid  all  the  trea- 
sures of  wisdom  and  knowledge,  ver.  3.  And  says,  he  did 
purposely  add  it,  lest  any  man  should  beguile  them  with 
enticing  words ;  intimating,  there  was  no  need  to  follow 
those  vain  pretenders,  out  of  an  affectation  of  sublimer 
knowledge,  and  forsake  Christ  in  whom  all  the  treasures 
of  wisdom  and  knowledge  were  hid. 


CONCERNING  UNION  AMONG  PROTESTANTS.  107 

Of  the  progress  and  genius  of  this  sect,  not  only  some  of 
the  fathers  of  the  church  give  an  account,*  but  even 
a  noted  philosopher  t  among  the  heathens,  who  writes 
professedly  against  them  (though  not  a  word  against  Chris- 
tians as  such),  both  making  it  his  business  to  refute  their 
absurd  doctrines  (that  the  world  was  in  its  nature  evil, 
and  not  made  by  God,  but  by  some  evil  angel,  &c.),  and 
representing  them  as  men  of  most  immoral  principles  and 
practices ;  worse,  both  in  respect  of  their  notions  and 
morals,  than  Epicurus  himself.  It  appears  this  sort  of 
men  did,  in  the  apostles'  days,  not  only  set  themselves, 
with  great  art  and  industry,  to  pervert  as  many  professors 
of  Christianity  as  they  could,  but  found  means  (as  they 
might  by  their  compliances  with  the  Jews,  who  were  then 
much  spread,  and  numerously  seated  in  sundry  principal 
cities  under  the  Roman  power,  and  who  were  every  where 
the  bitterest  enemies  to  Christianity)  to  raise  persecution 
against  them  they  could  not  pervert,  which  some  passages 
seem  to  intimate  in  the  epistle  to  the  Galatians  (who,  as 
that  whole  epistle  shews,  were  much  leavened  by  this  sect, 
insomuch  that  the  apostle  is  put  to  travail  as  in  birth  again 
to  have  Christ  formed  in  them,  and  to  reduce  them  back 
to  sincere  Christianity),  viz.  that  some  leaders  of  this  sect 
so  set  the  people's  minds  even  against  the  apostle  himself, 
that  he  began  to  be  reputed  by  them  as  an  enemy  (chap. 
iv.  16),  and  was  persecuted  under  that  notion,  because  he 
would  not  comply  with  them  in  the  matter  of  circumcision 
(urged  as  an  engagement  to  the  whole  law  of  Moses),  chap. 
V.  11.  "If  I  yet  preach  circumcision,  why  do  I  yet  suffer 
persecution  ?  then  is  the  offence  of  the  cross  ceased."  And 
that  they  were  as  mischievous  as  they  could  be,  to  fellow- 
Christians,  on  the  same  account,  biting  and  devouring  them 
that  received  not  their  corrupting  additions  to  Christianity, 
as  the  circumstances  of  the  text  shew,  ver.  15. 

How  like  a  case  this  is  to  ours,  with  our  popish  enemies, 
1  need  not  tell  you.     And  now  in  this  case  ;  when  the 

♦  Clemens  Alexandr.  Irenaeus,  Epiphanius,  &c. 
t  Plotinus,  Ennead  2,  1.  9. 


108  CONCER]MXG  UNION  AMONG  PROTESTANTS. 

faith  of  many  was  overthrown,  so  much  hurt  was  already 
done,  and  the  danger  of  greater  was  so  manifest,  partly  by 
the  most  insinuating  methods  of  seduction,  partly  by  the 
terror  of  persecution,  the  great  care  was  to  secure  the 
uncorrupted  residue,  and  preserve  unextinct  the  true 
Christian  interest. 

The  urgency  of  this  case  puts  the  solicitous,  concerned 
spirit  of  this  great  apostle  into  an  inexpressible  agony,  as 
his  words  do  intimate  :  I  would  you  knew  what  conflict 
I  have,  and  not  for  these  Colossians  only,  but  for  them 
of  Laodicea  (which  was  not  very  remote  from  Colosse),  and 
for  as  many  as  have  not  seen  my  face  in  the  flesh  :  for  it 
was  a  common  case,  and  upon  him  lay  the  care  of  all  the 
churches.  So  that  hence  his  musing,  meditative  mind, 
could  not  but  be  revolving  many  thoughts,  and  casting 
about  for  expedients,  how  the  threatening  danger  might  be 
obviated  and  averted.  And  these  in  the  text,  which  he 
fastens  upon,  and  wherein  his  thoughts  centre,  how  apt 
and  proper  they  were  to  that  case  (and  consequently  to 
ours  which  so  little  differs)  will  be  seen. 

2.  By  our  opening  and  viewing  the  import  of  the  text 
itself :  Wherein  he, 

1.  Proposes  to  himself  the  end  which  he  apprehended 
was  most  desirable,  and  above  all  things  to  be  coveted  for 
them  ;  That  their  hearts  might  be  comforted.  A  word  of 
much  larger  signification  than  in  vulgar  acceptation  it  is 
understood  to  be.  Ila^axaXiw  signifies  (with  profane  as 
well  as  the  sacred  writers)  not  only  to  administer  consola- 
tion to  a  grieved  mind,  but  to  exhort,  quicken,  excite,  and 
animate,  to  plead  and  strive  with  dull  and  stupid,  wavering 
and  unresolved,  minds.  It  was  thought  indeed  comprehen- 
sive enough  to  express  all  the  operations  of  the  divine 
spirit  upon  the  souls  of  men,  when  not  only  the  Christian 
cluirch,  but  the  world,  yet  to  be  Christianized,  was  to  be 
the  subject  of  them,  as  we  see,  John,  xvi.  8.  In  respect 
whereof  that  Holy  Spirit  hath  his  name  of  office,  the  para- 
clete, from  this  word.  And  it  being  the  passive  that  is  here 
used,  it  signifies  not  only  the  endeavours  themselves,  which 


CONCERNIKG  UNION  AMONG  PROTESTANTS.  109 

are  used  to  the  purpose  here  intended,  but  the  effect  of  them 
■wherein  they  all  terminate,  a  lively,  vigorous,  confirmed 
state  and  habit  of  soul  :  and  that  not  indefinite,  but  deter- 
mined to  one  thing,  the  Christian  faith  and  profession, 
which  the  apostle's  drift  and  scope  plainly  shew.  'Tis  not 
to  be  thought,  he  so  earnestly  coveted  and  strove,  that  they 
might  be  jocund,  cheerful,  abounding  with  joy  and  courage, 
in  any  course,  right  or  wrong  ;  but  that  they  might  be 
encouraged,  established,  confirmed  in  their  Christianity. 
And  if  the  word  he  here  uses  were  large  enough  to  signify 
(as  was  noted  above)  all  that  was  necessary  to  make  men 
Christians,  it  may  as  well,  all  that  is  necessary  to  continue 
them  such. 

In  short,  the  end  which  the  apostle  aims  at,  the  -ra^a- 
ySkriCig  intended  to  these  Christians,  was  their  establishment 
and  confirmed  state  in  their  Christianity,  as  the  effect  of  all 
apostolical  or  ministerial  exhortations,  persuasions,  encou- 
ragements, or  any  whatsoever  endeavours  ;  made  efficacious 
to  that  purpose  by  the  powerful  influence  and  operation  of 
the  Holy  Ghost.  And  that  it  was  no  lower  thing  than 
this,  we  have  sufficient  evidence,  by  comparing  the  close 
of  the  foregoing  chapter  with  the  beginning  of  this. 
"Where  we  find,  chap.  i.  28,  the  avowed  design  of  his 
preaching,  warning,  and  teaching  in  all  wisdom,  was  that 
he  might  present  every  man  perfect  in  Christ  Jesus.  That 
whereas  there  were  various  arts  and  endeavours  used,  to 
adulterate  the  Christian  religion,  and  pervert  men  from  the 
simplicity  of  it,  he  might  lose  none,  but  to  his  very  utter- 
most keep  all  in  a  possibility  of  being  presented  perfect  in 
Christ  Jesus  at  last,  i.  e.  that  they  might  be  all  entire, 
complete,  and  persevering  Christians  to  the  end.  And  for 
this  he  adds,  ver.  29,  he  did  labour,  striving  according  to 
his  working,  which  wrought  in  him  mightily.  All  his 
labour,  and  the  strivings  of  his  soul,  acted  by  divine  power, 
and  by  a  Spirit  greater  than  his  own,  did  aim  at  this  end. 
And  now  hereupon  he  intimates  how  fervid  these  his 
strivings  were,  ch.  ii.  1.  I  would  you  did  but  know  (what 
it  is  not  for  me  to  say)  jJX/xov  ayiva,  what  an  agony  I  en- 


110  CONCERNING  UNION  AMONG  PROTESTANTS. 

dure  !  how  great  this  my  conflict  is  for  you,  and  for  them 
at  Laodicea,  and  for  as  many  as  have  not  seen  my  face  in 
the  flesh  !  And  for  what  ?  That  their  hearts  might  be  com- 
forted (as  we  read),  meaning  manifestly  the  same  thing 
he  had  expressed  before  ;  that  notwithstanding  all  endea- 
vours of  others  to  the  contrary,  they  might  be  complete 
and  confirmed  Christians  to  the  last. 

2.  We  have  next  to  consider  in  the  text  the  means,  or 
what  expedients  the  apostle  conceives  would  be  most  effec- 
tually conducing  to  this  blessed  purpose.  They  are  two, — 
mutual  love  to  one  another  ; — and  a  clear,  certain,  effica- 
cious faith  of  the  gospel.  The  former  is  shortly  and  plainly 
expressed  ;  the  other  by  a  copious  and  most  emphatical 
periphrasis,  or  circumlocution.  He  most  earnestly  covets  to 
have  them  knit  together  by  both  &v/j.(3i[3affdivroov,  compacted, 
as  the  word  imports,  in  the  one  love,  h  dyd'TrTj,  and  unto  or 
into  the  other,  as  that  particle  signifies  £/';  Trdvra,  &c. 

1 .  Mutual  love  to  one  another  :  q.  d.  The  thing  were  done, 
or  much  were  done  towards  it,  if  they  were  knit  together 
in  love,  compacted,  made  all  of  a  piece,  if  by  love  they  did 
firmly  cohere,  and  cleave  to  one  another :  for  then  it  would 
be  one  and  all :  and  'tis  scarce  ever  supposable  they  should 
all  agree  to  quit  their  religion  at  once.  But  if  that  were  to 
be  supposed,  he  adds  another  thing  that  would  put  all  out 
of  doubt. 

2.  A  clear,  certain,  efficacious  faith  of  the  gospel.  For 
the  several  expressions  that  follow  are  but  a  description  of 
such  a  faith.  Where  we  are  to  note, — what  he  would  have 
them  apprehend, — and  the  apprehensive  principle. 

1 .  What  he  would  have  them  apprehend  :  viz.  the  sum 
and  substance  of  the  Christian  doctrine,  which  he  calls  a 
mystery,  both  because  it  was  so  in  itself,  and  'tis  often 
spoken  of  under  that  name,  by  om*  Lord  himself,  Matt. 
xiii.  11,  and  familiarly  by  this  apostle,  Rom.  xvi.  25  ; 
Ephes.  iii.  3,  9  ;  Col.  i.  26,  and  elsewhere  ;  and  because  of 
the  high  pretence  of  the  Gnostics  to  the  knowledge  of 
mysteries,  which  sometimes  he  slights  ;  especially  being 
unaccompanied  with  love,  as,  with  them,  it  most  eminently 


CONCERNING  UNION  AMONG  PllOTESTANTS.  11] 

was.  "  Though  I  understand  all  mysteries,  and  all  know- 
ledge, and  have  no  charity,  I  am  nothing,"  1  Cor.  xiii.  2. 
"  Knowledge  pufFeth  up,  love  edifies,"  chap,  viii.  1.  Some- 
times, as  here,  he  makes  the  sincere  doctrine  of  the  gospel  to 
outvie  theirs  herein,  intimating  that  such  as  made  profes- 
sion of  it  could  have  no  temptation  to  go  over  to  them  for 
the  knowledge  of  mysteries  (unless  a  mystery  of  iniquity 
were  more  pleasing  to  them),  whose  very  religion  was  that 
great  mystery  of  godliness.  "  God  was  manifested  in  the 
flesh,  justified  in  the  Spirit,  seen  of  angels,  preached  unto 
the  Gentiles,  believed  on  in  the  world,  received  up  into 
glory,"  1  Tim.  iii.  16. 

Now  this  mystery  he,  first,  more  generally  characterizes, 
hy  calling  it  the  mystery  of  God,  a  divine  mystery,  not 
made  one  by  merely  human  fiction  ;  and  then  he  very 
distinctly  specifies  it  in  the  following  words,  "  and  of  the 
Father,  and  of  Christ."  Where  the  former  aiid  needs  not 
be  thought  copulative,  but  exegetical,  and  might  be  read 
even,  or  to  wit;  or  it  may  be  read,  both,  as  'tis  usual  with 
the  Greeks  as  well  as  Latins  when  the  copulative  is  to  be 
repeated,  so  to  read  the  former.  As  if  it  were  said,  By 
the  mystery  of  God  I  mean,  not  of  God  alone,  and  abstract- 
edly considered,  as  if  it  were  enough  to  you  to  be  mere 
Deists  ;  and  that  the  whole  superadded  revelation  concern- 
ing the  Mediator,  might  be  looked  upon  with  indifferency 
or  neglect  (as  by  the  Gnostics  it  was  known  then  to  be, 
and  afterwards  by  some  of  their  great  leaders,  in  the  sub- 
stance of  it,  with  downright  hatred  and  opposition)  ;  but 
that  which  I  so  earnestly  covet  for  you,  and  wherein  I 
would  have  you  unite,  and  be  all  one,  in  the  acknowledg- 
ment of  the  whole  mystery  of  God  ;  i.  e.  both  of  the  Father 
and  of  Christ. 

2.  The  apprehensive  principle  ;  which  we  may,  by  a 
general  name,  call  faith,  and  accommodately  enough  to 
the  name  here  given  us  of  its  object,  a  mystery  which 
is  elsewhere  called  the  mystery  of  faith  (1  Tim.  iii.  9), 
or  a  mystery  to  be  believed  :  faith  being  the  known  prin- 
ciple of  receiving  the  gospel  revelation.     But  he  here  ex- 


112  CONCERNINa  UNION  AMONG  PROTESTANTS. 

presses  it  by  words  that  signify  knowledge,  cxjvzGig  and 
s'Kiym5i;,  thereby  intimating  tliat  the  faith  of  Christians  is 
not  to  be  a  blind  and  unintelligent  principle,  but  that  though 
there  were  contained  in  the  gospel  mysteries  never  to  be 
understood,  if  God  had  not  afforded  a  special  revelation  of 
them  on  purpose  ;  yet  being  revealed,  we  ought  to  have  a 
clear  and  distinct,  as  well  as  lively  and  practical,  percep- 
tion of  them.  By  these  two  words,  and  the  other  expres- 
sions he  joins  in  with  the  former,  he  seems  to  intimate  two 
sorts  of  properties  which  belong  to  that  faith  of  the  gospel 
which  he  wishes  to  them. 

1 .  The  rectitude,  clearness,  and  certainty  of  notion. 

2.  The  efficacy,  impressiveness,  and  immediate  aptitude 
to  have  influence  upon  practice,  which  he  would  have  it 
carry  with  it.  The  latter  properties  supposing  and  depend- 
ing on  the  former,  he  there  highly  exaggerates  the  matter, 
and  heaps  together  expressions  that  might  with  most  lively 
emphasis  set  forth  the  kind  of  that  knowledge  which  he 
conceives  would  be  of  so  great  use  to  them.  He  wishes 
them  a  auviffig,  a  clear,  perspicacious  knowledge,  and  an 
assurance,  even  to  a  plerophori/,  a  fulness  of  assurance,  in 
their  knowledge  of  the  truth  of  the  gospel.  Yea  he  wishes 
them  the  riches,  taovtov,  yea  and  all  riches,  Tuvra  tXoZ- 
70V  Tr,g  TXri^of^oPiccc,  of  that  full  assurance,  or  plerophor^ 
of  understanding,  and  knowledge  of  that  truth  ;  appre- 
hending that  this  would  certainly  fix  them  in  their  faith 
and  profession,  so  as  they  would  never  recede  from  it.  As 
when  in  Christ's  own  days  many  went  back  and  walked 
no  more  with  him,  John,  vi.  66,  that  which  retained 
others,  so  that  when  Christ  asks,  "  Will  ye  also  go  away  ?" 
(verse  67),  they  presently  answer,  "  Lord,  to  whom  shall 
we  go  ? "  could  entertain  no  such  thought,  was,  that, 
besides  what  they  believed  of  him  was  of  greatest  import- 
ance to  them,  "  Thou  hast  the  words  of  eternal  life,"  verse  68. 
So  their  belief  was  with  that  assurance  as  to  exclude  all 
suspicion  or  doubt  in  the  case  :  "  And  we  believe  and  are 
sure  that  thou  art  that  Christ  the  Son  of  the  living  God," 
verse  69,  and  therefore  neither  canst  want  power  to  confer 


COXCERNING  CNION  AMONG  PROTEST A^'TS.  113 

eternal  life,  as  all  thy  words  do  import  thy  design  and 
promise  to  do,  nor  truth  to  make  good  thy  own  plain  words. 
And  then  he  also  knew  that  such  a  g(jvs<Ti;  or  knowledje 
would  produce,  what  he  further  wishes  them,  an  i'x'rp^- 
cig,  and  acknoidedgment,  an  inward,  vital  owning,  a  cordial 
embrace,  a  lively  perception  of  the  same  blessed  truths, 
which  must  needs  further  most  abundantly  contribute  to 
this  their  so  much  desired  joint  and  unanimous  stability. 

And  now  these  are  the  two  expedients  by  which  he 
reckons  they  would  be  so  closely  compacted  together  as 
that  no  subtlety  or  violence  could  endanger  them  ;  mutual 
love,  and  a  clear,  certain,  operative  faith  of  the  gospel  ;  if^ 
by  the  one,  they  did  cohere  with  each  other  ;  and  by  the 
other,  adhere  to  God  in  Christ ;  if  the  one  might  have  with 
them  the  place,  power,  and  bindingness  of  a  cement,  the 
other,  of  a  continual  inclination,  yieldingness,  and  compli- 
ance to  the  magnetism  of  the  centre,  they  would  never  so 
fall  asunder  as  to  give  any  enemies  opportunity  to  be 
the  successful  authors,  or  the  gratified  spectators,  of  their 
ruin.  Thus  therefore  I  would  sum  up  the  sense  of  this 
scripture,  and  the  answer  to  the  question  proposed. — "  That 
the  maintaining  of  sincere  love  among  Christians,  and  the 
improving  of  their  faith  to  greater  measures  of  clearness, 
certainty,  and  efficacy  in  reference  to  the  substantials  of 
Christianity,*  are  to  be  endeavoured  as  the  best  means  to 
unite,  establish,  and  preserve  them,  against  such  as  design 
the  ruin  of  the  truly  Christian  interest," — The  case  was 
at  that  time  urging  and  important-  A  great  and  numerous 
party  was  formed,  of  such  as  did  nauseate  the  simplicity  of 
the  Christian  religion,  and  hate  the  true  design  of  it.  All 
the  care  was  what  course  was  most  proper  and  suitable  to 
preserve  the  rest.  And  you  see  what  was  then  thought 
most  proper.  Counsel  was  not  taken  to  this  effect  (and 
therefore  Christians  in  a  private  capacity  should  not  covet 
to  have  it  so),  "  Let  us  bind  them  by  certain  devised 
preter-evangelical  canons  to  things  never  thought  fit  to  be 
enjoined  by  Christ  himself,  severely  urge  the  strict  and 
uniform  observance  of  them,  make  the  terais  of  Christiaai 


114  CONCERNING  UNION  AMONG  PROTESTANTS. 

communion  straiter  than  he  ever  made  them,  add  new 
rituals  of  our  ovm  to  his  institutions,  and  cut  off  from  us 
all  that  (never  so  conscientiously)  scruple  them."  No,  this 
was  the  practice  of  their  common  enemies,  and  it  was  to 
narrow  and  vreaken  the  too  much  already  diminished 
Christian  interest.  The  order  mentioned  ver.  5,  might  be 
comely  enough,  without  things  that  were  both  imnecessary 
and  offensive. 

Nor  was  it  consulted  and  resolved  to  agitate  the  contro- 
versy about  this  power  and  practice,  in  perpetual,  endless 
disputations,  and  stigmatize  them  that  should  not  be 
enlightened  and  satisfied  in  these  matters,  as  schismatical 
and  wilful  :  though  they  never  so  sincerely  adhered  to  the 
doctrine,  and  observed  the  laws,  of  Christ,  i.  e.  'twas  neither 
thought  fit  to  urge  the  unsatisfied  upon  doubtful  things 
against  their  consciences,  nor  to  take  order  that  continual 
endeavours  should  be  used  from  age  to  age  to  satisfy  them, 
or  that  the  church  should  be  always  vexed  with  vain 
controversies  about  needless  things  ;  that,  if  they  were  never 
so  lawful,  might  as  well  be  let  alone,  without  detriment  to 
the  Christian  cause,  and  perhaps  to  its  greater  advantage. 
Yea,  the  attempt  of  imposing  any  thing  upon  the  disciples 
but  what  was  necessary,  is  judged  a  tempting  of  God 
(Acts,  XV.  10),  a  bringing  the  matter  to  a  trial  of  skill  with 
him,  whether  he  could  keep  the  church  quiet,  when  they 
took  so  direct  a  course  to  distemper  and  trouble  it.  But 
it  was  thought  necessary,  and  sufficient,  that  all  did  unite, 
and  were  knit  together  in  the  mutual  love  of  one  another, 
and  in  a  joint  adherence  to  the  great  mysteries  of  faith  and 
salvation. 

In  the  same  case,  when  there  were  so  many  antichrists 
abroad,  and  (it  is  likely)  Ebion  with  his  partakers  made  it 
their  business  to  pervert  the  Christian  doctrine,  the  same 
course  is  taken  by  the  blessed  apostle  St  John,  only  to 
endeavour  the  strengthening  of  these  two  vital  principles, 
faith  in  Christ  and  love  to  fellow-Christians,  as  may  be 
seen  at  large  in  his  epistles.  These  he  presses,  as  the  great 
commandments,  upon  the  obsewation  whereof  he  seems  to 


CONCERNING  UNION  AMONG  PROTESTANTS.  115 

account  the  safety  and  peace  of  the  sincere  did  entirely 
depend.  This  is  his  commandment,  that  we  should  be- 
lieve on  the  name  of  his  Son  Jesus  Christ,  and  love  one 
another,  as  he  gave  us  commandment,  1  Epistle,  iii.  23. 
He  puts  upon  Christians  no  other  distinguishing  test,  but 
Whosoever  believeth  that  Jesus  is  the  Christ,  is  born  of 
God  :  and  Every  one  that  loveth  him  that  begat,  loveth 
liim  also  that  is  begotten  of  him  (chap.  v.  1)  :  is  only 
solicitous  that  they  did  practise  the  commandment  they 
had  from  the  beginning,  i.  e.  that  they  loved  one  another 
(2  Epist.  5),  and  that  they  did  abide  in  the  doctrine  of 
Christ,  ver.  9. 

The  prudence  and  piety  of  those  unerring  guides  of  the 
church  (themselves  under  the  certain  guidance  of  the 
Spirit  of  truth),  directed  them  to  bring  the  things  wherein 
they  would  have  Christians  unite,  within  as  narrow  a 
compass  as  was  possible,  neither  multiplying  articles  of 
faith  nor  rites  of  worship.  These  two  principles  (as  they 
were  thought  to  answer  the  apostles)  would  fully  answer 
our  design  and  present  enquiry.  And  we  may  adventure 
to  say  of  them  that  they  are  both  sufficient  and  necessary, 
the  apt  and  the  only  means  to  heal  and  save  us  ;  such  as 
would  effect  our  cure,  and  without  which  nothing  will. 

Nor  shall  I  give  other  answer  to  the  proposed  question, 
than  what  may  be  deduced  from  these  two,  considered 
according  to  what  they  are  in  themselves,  and  what  they 
naturally  lead  and  tend  unto.  I  shall  consider  them  in  the 
order  wherein  the  apostle  here  mentions  them,  who  you  see 
reserves  the  more  important  of  them  to  the  latter  place. 

1.  The  sincere  love  of  Christians  to  one  another,  would 
be  a  happy  means  of  preserving  the  truly  Christian  in- 
terest among  us.  That  this  may  be  understood,  we  must 
rightly  apprehend  what  kind  of  love  it  is  that  is  here  meant. 
It  is  specified  by  what  we  find  in  conjunction  with  it,  the 
understanding  and  acknowledgment  of  the  mystery  of  Chris- 
tianity. Therefore  it  must  be  the  love  of  Christians  to  one 
another  as  such.     Whence  we  collect,  lest  we  too  much 


116  CONCERNING  UNION  AMONG  PKOTESTANTS. 

extend  the  object  of  it  on  the  one  hand,  or  contract  it  on 
the  other. 

1,  That  it  is  not  the  love  only  which  we  owe  to  one 
another  as  men,  or  human  creatures  merely,  that  is  intended 
here.  That  were  too  much  to  enlarge  it,  as  to  our  present 
consideration  of  it.  For  under  that  common  notion,  we 
should  be  as  much  obliged  to  love  the  enemies  we  are  to 
unite  against,  as  the  friends  of  religion  we  are  to  unite  with, 
since  all  partake  equally  in  human  nature.  It  must  be  a 
more  special  love  that  shall  have  the  desired  influence  in 
the  present  case.  We  cannot  be  peculiarly  endeared  and 
united  to  some  more  than  to  others,  upon  a  reason  that  is 
common  to  them  with  others.  We  are  to  love  them  that 
are  born  of  God,  and  are  his  children,  otherwise  than  the 
children  of  men,  or  such  of  whom  it  may  be  said  they  are. 
of  their  father  the  devil ;  them  that  appear  to  have  been 
partakers  of  a  divine  nature  at  another  rate,  than  them 
who  have  received  a  mere  human,  or  also  the  diabolical 
nature,  1  John  v.  1.  Yet  this  peculiar  love  is  not  to  be 
exclusive  of  the  other  which  is  common,  but  must  suppose 
it,  and  be  supperadded  to  it,  as  the  reason  of  it  is  superadded. 
For  Christianity  supposes  humanity  ;  and  divine  grace, 
human  nature. 

2.  Nor  is  it  a  love  to  Christians  of  this  or  that  party  or 
denomination  only.  That  were  as  much  unduly  to  straiten 
and  confine  it.  The  love  that  is  owing  to  Christians  as 
such,  as  it  belongs  to  them  only,  so  it  belongs  to  them  who, 
in  profession  and  practice,  do  own  sincere  and  incoiTupt 
Christianity.  To  limit  our  Christian  love  to  a  party  of 
Christians,  truly  so  called,  is  so  far  from  serving  the  pur- 
pose now  to  be  aimed  at,  that  it  resists  and  defeats  it ;  and 
instead  of  a  preservative  union,  infers  most  destructive  divi- 
sions. It  scatters  what  it  should  collect  and  gather.  'Tis 
to  love  factiously  ;  and  with  an  unjust  love,  that  refuses 
to  give  indifferently  to  every  one  his  due  (for  is  there  no 
love  due  to  a  disciple  of  Christ  in  the  name  of  a  disciple  ?) 
it  is  founded  in  falsehood,  and  a  lie    denies  them  to  be  of 


CONCEllNINOr  UNION  AMONG  PROTESTANTS.  117 

the  Christian  coniniunity  ^vho  really  are  so.  It  presumes 
to  remove  the  ancient  land-marks,  not  civil  but  sacred,  and 
dra^vs  on,  not  the  people's  curse  only,  but  that  of  God 
himself.  'Tis  true  (and  ^vho  doubts  it  ?)  that  I  may  and 
ought  upon  special  reasons  to  love  some  more  than  others  ; 
as  relation,  acquaintance,  obligation  by  favours  received 
from  them,  more  eminent  degrees  of  true  worth,  and  real 
goodness  ;  but  that  signifies  nothing  to  the  Avithholding  of 
that  love  which  is  due  to  a  Christian  as  such,  as  that  also 
ought  not  to  prejudice  the  love  I  owe  to  a  man,  as  he  is  a 
man. 

Nor  am  I  so  promiscuously  to  distribute  this  holy  love, 
as  to  place  it  at  random,  upon  every  one  that  thinks  it  con- 
venient for  him  to  call  himself  a  Cliristian,  though  I  ought 
to  love  the  very  profession,  while  I  know  not  who  sincerely 
make  it,  and  do  plainly  see  that  Jews  and  Pagans  were 
never  worse  enemies  to  Christ  and  his  religion,  than  a  great 
part  of  the  Christian  world.  But  let  my  apprehensions  be 
once  set  right  concerning  the  true  essentials  of  Christianity 
(whether  consisting  in  doctrinal  or  vital  principles),  then 
will  my  love  be  duly  carried  to  all  in  whom  they  are  found 
imder  one  common  notion,  which  I  come  actually  to  apply 
to  this  or  that  person,  as  particular  occasions  do  occur 
And  so  shall  always  be  in  a  preparation  of  mind,  actually 
to  unite  in  Christian  love  with  every  such  person,  when- 
soever such  occasions  do  invite  me  to  it.  And  do  we  now 
need  to  be  told  what  such  an  impartial  truly  Christian  love 
would  do  to  our  common  preservation,  and  to  prevent  the 
ruin  of  the  Christian  interest  1 

1 .  How  greatly  would  it  contribute  to  the  vigour  of  the 
Christian  life  !  For  so  we  should  all  equally  "  hold  the 
head,  from  which  all  the  body  by  joints  and  bands  having 
nourishment  ministered,  and  knit  together,  increaseth  with 
the  increase  of  God  ;"  as  afterwards  in  this  chapter,  ver. 
19.  Thus  (as  it  is  in  that  other  parallel  text  of  Scripture) 
speaking  the  truth  in  love,  we  shall  grow  up  into  him  in 
all  things,  which  is  the  head,  even  Christ :  from  whom  the 
whole  body  fitly  joined  together,  and  compacted  by  that 


118  CONCERNINa  UNION  AMONG  PROTESTANTS. 

which  every  joint  supplieth,  according  to  the  effectual 
working  in  the  measure  of  every  part,  maketh  increase  of 
the  body,  unto  the  edifying  of  itself  in  love,  Eph.  iv.  15,  16. 
Obstructions  that  hinder  the  free  circulation  of  blood  and 
spirits,  do  not  more  certainly  infer  languishings  in  the 
natural  body,  than  the  want  of  such  a  diffusive  love  shuts 
up  and  shrivels  the  destitute  parts,  and  hinders  the  diffu- 
sion of  a  nutritive  vital  influence,  in  the  body  of  Christ, 

2.  It  would  inspire  Christians  generally  with  a  sacred 
courage  and  fortitude,  when  they  should  know,  and  even 
feel  themselves  knit  together  in  love.  How  doth  the  revolt 
of  any  considerable  part  of  an  array  discourage  the  rest ! 
or  if  they  be  not  entire,  and  of  a  piece  !  Mutual  love  ani- 
mates them,  as  nothing  more,  when  they  are  prepared  to 
live  and  die  together,  and  love  hath  before  joined,  whom 
now,  their  common  danger  also  joins.  They  otherwise 
signify  but  as  so  many  single  persons,  each  one  but  caring 
and  contriving  how  to  shift  for  himself.  Love  makes  them 
significant  to  one  another.  So  as  that  every  one  under- 
stands himself  to  be  the  common  care  of  all  the  rest.  It 
makes  Christians  the  more  resolute  in  their  adherence  to 
truth  and  goodness,  when  (from  their  not  doubted  love) 
they  are  sure  of  the  help,  the  counsels,  and  prayers  of  the 
Christian  community,  and  apprehend,  by  their  declining, 
they  shall  grieve  those  whom  they  love,  and  who  they 
know  love  them.  If  any  imagine  themselves  intended  to 
be  given  up,  as  sacrifices,  to  the  rage  of  the  common  enemy, 
their  hearts  are  the  apter  to  sink,  they  are  most  exposed  to 
temptations  to  prevaricate  ;  and  the  rest  will  be  apt  to 
expect  the  like  usage  from  them,  if  themselves  be  reduced 
to  the  like  exigency,  and  be  liable  to  the  same  temptations. 

3.  It  would  certainly,  in  our  present  case,  extinguish  or 
abate  the  so  contrary  unhallowed  fire  of  our  anger  and 
wrath  towards  one  another,  as  the  celestial  beams  do  the 
baser  culinary  fire,  which  burns  more  fervently  when  the 
sun  hath  less  power.  Then  would  debates,  if  there  must 
be  any,  be  managed  without  intemperate  heat.  We  should 
be  remote  from  being  angry  that  we  cannot  convey  our 


CONCERNIXa  UNION  AMONG  PKOTESTANTS.      119 

own  sentiments  into  another's  mind  ;  which  when  we  are, 
our  business  is  the  more  remote  ;  we  make  ourselves  less 
capable  of  reasoning  aptly  to  convince,  and  (because  anger 
begets  anger,  as  love  doth  love)  render  the  other  less  sus- 
ceptible of  conviction.  Why  are  we  yet  to  learn  that  the 
wrath  of  man  worketh  not  the  righteousness  of  God  ? 
What  is  gained  by  it  ?  So  little  doth  angry  contention 
about  small  matters  avail,  that  even  they  that  happen  to 
have  the  better  cause  lose  by  it,  and  their  advantage  cannot 
recompense  the  damage  and  hurt  that  ensues  to  the  church 
and  to  themselves.  Our  famous  Davenant,*  speaking  of 
the  noted  controversy  between  Stephen,  bishop  of  Rome, 
who,  he  says,  as  much  as  in  him  lay,  did  with  a  schisma- 
tical  spirit  tear  the  church,  and  Cyprian,  who  with  great 
lenity  and  Christian  charity  professes  that  he  would  not 
break  the  Lord's  peace  for  diversity  of  opinion,  nor  remove 
any  from  the  right  of  communion,  concludes  that  erring 
Cyprian  deserved  better  of  the  church  of  Christ  than 
orthodox  Stephen.  He  thought  him  the  schismatic,  whom 
he  thought  in  the  right,  and  that  his  orthodoxy  (as  it  was 
accompanied)  was  more  mischievous  to  the  church,  than 
the  other's  error.  Nor  can  a  man  do  that  hui-t  to  others, 
without  suffering  it  more  principally.  The  distemper  of 
his  own  spirit,  wliat  can  recompense  !  and  now  apt  is  it  to 
grow  in  him  ;  and,  while  it  grows  in  himself,  to  propagate 
itself  among  others  !  Whereupon,  if  the  want  of  love 
hinders  the  nourishment  of  the  body,  much  more  do  tlie 
things,  which,  when  it  is  wanting,  are  wont  to  fill  up  its 
place.  For  as  naturally  as  love  begets  love,  so  do  wrath, 
envy,  malice,  calumny,  beget  one  another,  and  spread  a 
poison  and  virulency  through  the  body,  which  necessarily 
wastes  and  tends  to  destroy  it.  IIow  soon  did  the  Christian 
church  cease  to  be  itself !  and  the  early  vigour  of  primitive 
Christianity  degenerate  into  insipid,  spiritless  formality, 
when  once  it  became  contentious  !  It  broke  into  parties, 
sects  multiplied,  animosities  grew  high,  and  the  grieved 
Spirit  of  love  retired  from  it !  which  is  grieved  by  nothing 

*  Sent,  ad.  Dur. 


120  CONCEENING  UNION  AMONG  PROTESTANTS. 

more  than  "by  "bitterness,  wrath,  anger,  &c.  as  the  connexion 
of  these  two  verses  intimates,  Eph.  iv.  30,  31.  Grieve  not 
the  Holy  Spirit  of  God,  whereby  ye  are  sealed  unto  the 
day  of  redemption.  Let  all  bitterness,  and  Avrath,  and 
anger,  and  clamour,  and  evil  speaking,  be  put  away  fi-om 
you,  with  all  malice.  And  to  the  same  purpose  is  that, 
1  Pet.  ii.  1,  2.  "Wherefore  la^dng  aside  all  malice,  and  all 
guile  and  hypocrisies,  and  envies,  and  all  evil  speakings, 
as  new-born  babes  desire  the  sincere  milk  of  the  word, 
that  ye  may  grow  thereby.  By  this  means  religion,  once 
dispirited,  loses  its  majesty  and  awfulness,  and  even  tempts 
and  invites  the  assaults  and  insultations  of  enemies. 

4,  It  would  oblige  us  to  all  acts  of  mutual  kindness 
and  friendship.  If  such  a  love  did  govern  in  us,  we  should 
be  always  ready  to  serve  one  another  in  love,  to  bear  each 
other's  burdens,  to  afford  our  mutual  counsel  and  help  to 
one  another,  even  in  our  private  affairs  if  called  thereto  ; 
especially  in  that  which  is  our  common  concern,  the  pre- 
serving and  promoting  the  interest  of  religion  ;  and  to  our 
uttermost  strengthen  each  other's  hands  herein.  It  would 
engage  us  to  a  fi-ee,  amicable  conversation  with  one  another, 
upon  this  account  ;  would  not  let  us  do  so  absurd  a  thing 
as  to  confine  our  friendship  to  those  of  our  own  party, 
which  Ave  might  as  reasonably  to  men  of  our  own  stature, 
or  to  those  whose  voice,  and  hair,  and  look,  and  mien,  were 
likest  our  own.  It  would  make  us  not  be  ashamed  to  be 
seen  in  each  other's  company,  or  be  shy  of  owning  one 
another.  We  should  not  be  to  one  another  as  Jews  and 
Samaritans  that  had  no  dealing  with  one  another,  or  as  the 
poet  notes  they  were  to  other  nations  ;  Non  monstrare  vias 
mclevi  nisi  sacra  colenti,  Kot  so  much  as  to  sheiv  the  v:ay  to 
one  not  of  their  religion.  There  would  be  no  partition- wall 
through  which  love  would  not  easily  open  a  way  of  friendly 
commerce,  by  which  we  should  insensibly  slide,  more  and 
more,  into  one  another's  hearts.     Whence  also, 

5.  Prejudices  would  cease,  and  jealousies  concerning  each 
other.  A  mutual  confidence  would  be  begotten.  We  should 
no  more  suspect  one  another  of  ill  designs  upon  each  other, 


CONCERNING  UNION  AMONG  PROTESTANTS.  121 

than  lest  our  right  hand  shonld  wait  an  opportunity  of 
cutting  oft*  the  left.  We  should  helieve  one  another  in  our 
mutual  professions,  of  whatsoever  sort,  hoth  of  kindness  to 
one  another,  and  that  we  really  doubt  and  scruple  the 
things  ^^  hieh  we  say  we  do. 

6.  This  would  hence  make  us  earnestly  covet  an  entii'e 
union  in  all  the  things  wherein  we  differ,  and  contribute 
greatly  to  it.  We  are  too  prone  many  times  to  dislike 
things,  for  the  disliked  persons'  sake  who  practise  them. 
And  a  prevailing  disaffection  makes  us  unapt  to  understand 
one  another ;  precludes  our  entrance  into  one  another's 
mind  and  sense  ;  which  if  love  did  once  open,  and  inclined 
us  more  to  consider  the  matters  of  difference  themselves, 
than  to  imagine  some  reserved  meaning  and  design  of  the 
persons  that  differ  from  us,  'tis  likely  we  might  find  our- 
selves much  nearer  to  one  another,  than  we  did  apprehend 
we  were  ;  and  that  it  were  a  much  easier  step  for  the  one 
side  to  go  quite  over  to  the  other.     But  if  that  cannot  be, 

7.  It  would  make  us  much  more  apt  to  yield  to  one 
another,  and  abate  all  that  ever  we  can,  in  order  to  as  full 
an  accommodation  as  is  any  way  possible,  that  if  we  cannot 
agree  upon  either  extreme,  we  might  at  least  meet  in  the 
middle.  It  would  cause  an  emulation  who  should  be  larger 
in  their  grants  to  this  purpose  ;  as  it  was  professed  by 
Luther  when  so  much  was  done  at  Marpurg  towards  an 
agreement  between  him  and  the  Helvetians,  that  he  ^^•ould 
not  allow  that  praise  to  the  other  party  that  they  should 
be  more  desirous  of  peace  and  concord  than  he.  Of  which 
amicable  conference,  and  of  that  afterwards  at  Wittenburg, 
and  several  other  negociations  to  that  purpose,  account  is 
given  by*  divers  ;  and  insisted  on  by  some  of  our  own 
great  divines,  as  precedential  to  the  concord  Uiey  endea- 
voured between  the  Saxon  and  the  Helvetian  churches 
of  later  time,  as  Bishop  Moreton,  Bishop  Hall,  Bishop 
Davenant,  in  tlieir  several  sentences  or  judgments  written 
to  Mr  Dury  upon  that  subject. 

*  Hospinian.  Histor.   Sacramentar.  Thuanus,   &c.     Though  by  Sculte- 
tus's  account  that  pretence  was  too  little  answered. 


122  CONCERNIKG  UNION  AMONG  PKOTESTANTS. 

And  indeed  wlien  I  have  read  the  pacific  -vvritings  of 
those  eminent  worthies,  for  the  composing  of  those  differ- 
ences abroad,  I  could  not  but  wonder  that  the  same  peace- 
able spirit  did  not  endeavour  with  more  effect  the  composing- 
of  our  own  much  lesser  differences  at  home.  But  the  things 
of  our  peace  were  (as  they  still  are)  hid  from  our  eyes, 
with  the  more  visibly  just  severity,  by  how  much  they 
have  been  nearer  us,  and  more  obvious  to  the  easy  view 
of  any  but  an  averse  eye.  It  is  not  for  us  to  prescribe 
(as  was  said)  to  persons  that  are  now  in  so  eminent  stations 
as  these  were  at  that  time.  But  may  we  not  hope  to 
find  with  such  (and  where  should  we  rather  expect  to 
find  it  ?)  that  compassion  and  mercifulness  in  imitation  of 
the  blessed  Jesus,  their  Lord  and  ours,  as  to  consider  and 
study  the  necessities  of  souls  in  these  respects,  and  at  least, 
willingly  to  connive  at,  and  very  heartily  approve,  some 
indulgences  and  abatements  in  the  administrations  of  the 
inferior  clergy,  as  they  may  not  think  fit  themselves  posi- 
tively to  order  and  enjoin  ?  Otherwise  I  believe  it  could 
not  but  give  some  trouble  to  a  conscientious  conforming 
minister,  if  a  sober  pious  person,  sound  in  the  faith,  and 
of  a  regular  life,  should  tell  him  he  is  willing  to  use  his 
ministry,  in  some  of  the  ordinances  of  Christ,  if  only  he 
would  abate  or  dispense  with  some  annexed  ceremony  which 
in  conscience  he  dare  not  use  or  admit  of  I  believe  it  would 
trouble  such  a  minister  to  deal  with  a  person  of  this  cha- 
racter as  a  jjagan  because  of  his  scruple,  and  put  him  upon 
considering  whether  he  ought  not  rather  to  dispense  with 
man's  rule,  than  with  God's.  I  know  what  the  same  Bishop 
Davenant  hath  expressly  said,  that  "  He  that  believes  the 
things  contained  in  the  apostle's  creed,  and  endeavours  to 
live  a  life  agreeable  to  the  precepts  of  Christ,  ought  not  to 
be  expunged  from  the  roll  of  Christians,  nor  be  driven  from 
communion  with  the  other  members  of  any  church  what- 
soever."* However,  truly  Christian  love  would  do  herein 
all  that  it  can,  supplying  the  rest  by  grief  that  it  can  do 
no  more. 

»  Ibid. 


CONCEUlSlNa  UNION  AMONG  PR0TESTANT3.  123 

8.  It  would  certainly  make  us  abstain  from  mutual  cen- 
sures of  one  another  as  insincere  for  our  remaining  differ- 
ences. Charity  that  thinks  no  evil,  would  make  us  not 
need  the  reproof,  Rom.  xiv.  4,  Who  art  thou  that  judgest 
another's  servant  1  The  common  aptness  hereunto  among 
us  shews  how  little  that  divine  principle  rules  in  our 
hearts,  that  in  defiance  of  our  rule  and  the  authority  of  the 
great  God  and  our  blessed  Redeemer,  to  whom  all  judg- 
ment is  committed,  and  who  hath  so  expressly  forbidden 
us  to  judge  lest  we  be  judged  (Matt.  vii.  1),  we  give  our- 
selves so  vast  a  liberty  I  and  set  no  other  bounds  to  our 
usurped  licence  of  judging,  than  nature  hath  set  to  our 
power  of  thinking,  i.  e.  think  all  the  mischievous  thoughts 
of  them  that  differ  from  us,  that  we  know  how  to  devise  or 
invent,  as  if  we  would  say,  "  Our  thoughts  (and  then  by 
an  easy  advance,  our  tongues)  are  our  own,  who  is  Lord 
over  us  ?"  I  animadvert  not  on  this  as  the  fault  of  one 
party,  but  wheresoever  it  lies,  as  God  knows  how  diffused 
a  poison  this  is,  among  them  that  are  satisfied  with  the 
public  constitutions  towards  them  that  dissent  from  them, 
and  with  these  back  again  towards  them,  and  with  the 
several  parties  of  ])oth  these  towards  one  another.  This 
uniting,  knitting  love  would  make  us  refrain,  not  merely 
from  the  restraint  of  God's  laws  in  this  case,  but  from  a 
benign  disposition,  as  that  which  the  temper  of  our  spirits 
would  abhor  from.  So  that  such  as  are  well  content  with 
the  public  forms  and  rites  of  worship,  would  have  no  in- 
clination to  judge  them  that  apprehend  not  things  with 
their  understandings,  nor  relish  with  their  taste,  as  persons 
that  therefore  have  cut  themselves  off  from  Christ,  and  the 
body  of  Christ.  They  miglit  learn  better  from  the  Cassan- 
drian  moderation,  and  from  the  avowed  sentiments  of  that 
man*  (whose  temper  is  better  to  be  liked  than  his  terms  of 
union),  who  speaking  of  suc^  as  being  formerly  rejected 
(meaning  the  Protestants)  for  finding  fault  with  abuses  in 
the  church,  had  by  the  urgency  of  their  conscience  altered 
somewhat  in  the  way  of  their  teaching,  and  the  form  of 

*  Ciissaader  da  officio  pii  ac  publicae  Tranquillitatis  vere  amantis  virL 


^      « 


124  CONCERNING  UNION  AMONG  PROTESTANTS. 

their  service,  and  are  therefore  said  to  have  fallen  off  from 
the  church,  and  are  numhered  among  heretics  and  schis- 
matics. It  is,  saith  he,  to  be  inquired  how  rightly  and  justly 
this  is  determined  of  them.  For  there  is  to  be  considered, 
as  to  the  church,  the  head  and  the  body.  From  the  head 
there  is  no  departure  but  by  doctrine  disagreeable  to  Christ 
the  head  ;  from  the  body  there  is  no  departure  by  diversity 
of  rites  and  opinions,  but  only  by  the  defect  of  charity. 
So  that  this  learned  Romanist  neither  thinks  them  heretics 
that  hold  the  head,  nor  schismatics,  for  such  differences  as 
ours  are,  from  the  rest  of  the  body,  if  love  and  charity 
towards  them  remain.  And  again,  where  this  love  remains, 
and  bears  rule,  it  can  as  little  be,  that  they  who  are  un- 
satisfied with  the  way  of  worship  that  more  generally 
obtains,  should  censure  them  that  are  satisfied  as  insincere, 
merely  because  of  this  difference.  It  cannot  permit  that 
we  should  think  all  the  black  thoughts  we  can  invent  of 
them,  as  if  because  they  have  not  our  consciences  they 
had  none,  or  because  they  see  not  with  our  eyes  they  were 
therefore  both  utterly  and  wilfully  blind.  To  be  here 
more  particular,  the  most,  you  know,  are  for  the  public 
Avay  of  worship  ;  and  of  these,  some  are  for  it  as  tolerable 
only,  others  as  the  best  way,  and  think  all  other  ways  of 
worshipping  God  in  assemblies  (being  forbidden  as  they 
think  by  a  just  law)  sinful.  Others,  dissenting,  are  of 
several  sorts.  Some  think  the  conformity  required  of 
ministers  sinful,  because  of  previous  terms  required  of 
them  which  they  judge  to  be  so,  but  not  that  which  is 
required  of  the  people.  Of  which  sort,  some  that  think  it 
not  simply  unlawful,  find  it  however  less  edifying  to  them, 
and  though  they  can  therefore  partake  in  it  at  some  times, 
think  themselves  more  ordinarily  bound  to  attend  such 
other  means  as  they  find  more  conducing  to  their  spiritual 
profit  and  advantage,  judging  they  have  an  undoubted 
right  from  Christ,  anciently  allowed  from  age  to  age  in  the 
best  times  of  the  Christian  (^lurch,  and  never  justly  taken 
from  them,  of  choosing  the  pastors  to  whose  ordinary  care 
and  conduct  they  shall  commit  their  souls.     Others  judge 


CONCERNING  UNION  AMONG  PKOTESTANTS.  125 

the  public  way  simply  unlawful,  and  therefore  judge 
themselves  bound  to  decline  it  wholly  ;  and  are  the  more 
averse  to  any  participation  in  it,  as  apprehending  it  to  have 
no  suitableness  or  aptitude  to  profit  their  souls  :  wherein 
they  are  the  more  confirmed,  that  they  believe  not  God 
will  ever  bless  the  means  which  he  hath  not  appointed. 
Now  how  apt  all  these  are  unto  very  severe  censures  of 
ciie  another,  he  knows  not  the  age,  that  is  ignorant.  One 
sort  censuring  the  other  as  humoursome,  factious,  schis- 
matical  ;  the  others  them  back  again,  as  formal,  popishly 
affected,  destitute  of  any  savour  of  spiritual  things,  having 
nothing  of  God  in  them,  or  of  the  life  and  power  of  god- 
liness. 

Now  is  this  suitable  to  the  love  that  should  rule  among 
Christians  1  or  to  the  reverence  we  ought  to  have  for  that 
authority  that  forbids  such  judging  1  It  ought  to  be  consi- 
dered both  that  all  have  not  the  same  understanding,  nor  the 
same  gust  and  relish  of  things. 

1,  Not  the  same  understanding.  And  therefore  where 
conscience  hath  the  same  rule,  it  cannot  have  with  every 
one  the  same  actual  latitude,  that  rule,  being  so  very 
diversely  understood,  which  different  estimate  of  consciences, 
the  apostle  hath  express  reference  to,  in  that  large  and  most 
healing  discourse  of  his,  Rom,  xiv.  One  (saith  he,  ver.  2) 
believeth  that  he  may  eat  all  things,  another,  who  is  weak, 
eateth  herbs.  Nor  doth  he,  in  reference  to  such  doubted 
things,  determine  what  all  should  do,  or  not  do,  by  par- 
ticular rules,  concerning  every  such  case,  that  was  then 
depending,  which  it  seems  he  reckoned  was  not  necessary, 
or  that  might  afterwards  fall  out,  which  was  little  to  be 
expected.  But  he  lays  down  one  general  rule,  against 
judging  one  another,  which  he  presses  with  that  authority^ 
and  such  awful  reasons,  as  might  make  a  Christian  heart 
tremble  to  be  guilty  of  it. 

And  in  reference  to  the  mentioned  difference?  among 
ourselves  (as  well  as  others  no  nearer  to  the  subsiantials 
and  vitals  of  our  religion),  there  is  somewhat  else  to  be 
done  than  to  conclude  against  a  man's  sincerity  because  of 


.    ♦ 


126  CONCERNING  UNION  AMONG  PROTESTANTS 

such  differing  sentiments  and  practices,  and  which  certainly 
would  be  done,  if  truly  Christian  love,  or  even  justice 
itself,  did  take  place  as  they  ought ;  i.e.  it  would  be  considered 
what  these  several  differing  parties  have  to  say  for  them- 
selves, what  reasons  they  may  allege,  and  whether  though 
they  be  not  sufficient  to  justify  their  several  opinions  and 
practices  (as  all  cannot  be  in  the  right),  they  be  not  such 
as  by  which  a  conscientious  man,  a  sincere  fearer  of  God, 
may  be  swayed,  so  as  to  take  the  way  which  he  is  found 
in  by  the  ducture  of  an  upright  (though  misguided)  con- 
science, and  not  as  being  under  the  government  of  depraved 
vicious  inclination.  As  those  that  can,  and  do,  yield  the 
conformity  that  is  required  of  ministers,  though  perhaps 
they  wish  some  things  altered,  why  may  it  not  be  supposed 
they  sincerely  think  (though  it  should  be  mistakingly) 
that  the  things  more  liable  to  exception  are  capable  of  a 
sense  wherein  they  are  not  unlawful  1  and  not  being  so, 
they  think  themselves  bound  to  take  the  opportunity  which 
they  this  way  obtain  of  doing  good  to  the  souls  of  men  ? 
others  also  apprehending  it  lawful,  how  possible  is  it  to 
them  from  a  certain  reverence  they  have  for  antiquity,  and 
for  our  own  first  reformers,  to  think  it  best  and  fittest  to 
be  continued  !  Nor  is  it  unsupposable  that  many  of  the 
laity  may  upon  the  same  grounds  have  the  same  appre- 
hensions. 

Again,  divers  in  the  ministry  judging  the  terms  unlaw- 
ful upon  which  only  they  can  have  liberty  for  the  public 
exercise  of  it ;  is  it  not  possible  they  may,  with  a  sincere 
conscience,  think  themselves  not  therefore  obliged  wholly 
to  renounce  their  calling  and  office,  to  which  they  were 
duly  set  apart,  and  had  by  their  own  solemn  vow  given  up 
themselves  ;  but  to  do  so  much  of  the  work  of  it  as  they 
can  have  opportunity  for  ?  And  whereas  of  the  people, 
some  may  think  the  public  forms  and  ways  of  worship 
not  simply  unlawful,  but  find  them  less  edifying  to  them 
than  other  means  which  the  providence  of  God  affords 
them ;  and  therefore  do  more  ordinarily  attend  those, 
though  sometimes  also  the  other  ;  why  should  it  be  thought 


CONCERNING  UNION  AMONG  PROTESTANTS.       127 

on  the  one  hand,  or  the  other,  that  it  is  so  little  possible 
they  should  l)e  guided  hy  reasonable  and  conscientious 
considerations  herein,  that  nothing  but  corrupt  inclination 
must  be  understood  to  govern  them  1  Is  it  not  supposable, 
that  accounting  the  public  worship  substantially  agreeable 
to  divine  institution,  though  in  some  accidentals  too  dis- 
agreeable, they  may  think  there  is  more  to  incline  them  at 
some  times  to  attend  it,  than  totally  to  disown  it  ?  For 
what  worship  is  there  on  earth  that  is  in  all  things  incor- 
rupt 1  And  they  may  apprehend  it  fit  to  testify  their 
union  with  the  sincere  Christians,  that  may  be  statedly 
under  that  form,  and  especially  in  a  time  when  the  contest 
is  so  high  in  the  world,  between  them  that  profess  the 
substance  of  reformed  Christianity,  and  them  that  have  so 
much  deformed  it ;  and  may  conceive  it  becoming  them, 
at  some  times,  to  express  their  own  unconfinedness  to  a 
party,  and  to  use  that  liberty  which,  they  think,  should 
not  be  judged  by  another  man's  conscience,  which  yet 
they  would  have  regard  to,  where  there  are  not  greater 
reasons  to  preponderate.  They  are  indeed  under  a  disad- 
vantage (with  them  that  are  apt  to  use  a  greater  liberty  in 
their  censures,  than  they  do  in  their  practice  in  these 
matters)  when  it  falls  out  that  their  partial  compliance  is 
the  means  of  their  security  from  penalties  ;  and  their  dis 
advantage  is  greater,  whose  judgment  to  this  purpose  hath 
not  been  formerly  declared  and  made  known.  But  they 
for  shame  ought  to  be  silent  whose  total  compliance  gains 
them  not  only  immunity,  but  great  emoluments.  And 
that  perhaps  yielded,  not  according  to  a  former,  but  (at 
that  time  when  the  oj)i)ortunity  occurred)  a  new  and  altered 
judgment.  They  may  however  know  themselves  to  be  moved 
l)y  greater  ends  than  secular  interest :  and  so  may  these  we 
now  speak  of,  and  yet  may  think  the  preservation  of  their 
earthly  portion,  wherewith  they  are  to  glorify  God  in  this 
world,  not  too  little  an  end  to  be  designed  and  endeavoured 
by  lawful  means.  It  were  a  very  uncouth  and  sinful  thing 
to  do  a  spiritual  action  for  a  carnal  end,  but  if  the  thing 
sincerely  and  supremely  designed  he  the  glory  of  God,  that 


128  CONCERNING  UNION  AMONG  PROTESTANTS. 

is  tlie  most  spiritual  end  :  if  it  be  not,  that  ought  to  he 
changed  which  is  wrong,  not  that  which  is  right ;  the 
unlawful  end,  not  the  lawful  action,  if  it  be  lawful  ;  if  it  be 
not,  their  good  end  will  not  justify  their  action,  but  it  will 
their  sincerity  :  which  is  all  that  this  discourse  intends. 

And  then  for  such  as  decline  the  public  worship  totally, 
as  judging  it  simply  unlawful  ;  is  it  not  possible  they  may 
be  led  to  that  practice  by  somewhat  else  than  humour  and 
factious  inclination  1  Have  they  not  that  to  say,  which  may 
at  least  seem  solid  and  strong  to  a  conscientious  man  ? 
How  jealous  God  did  heretofore  shew  himself  in  all  the 
affairs  of  his  worship  !  How  particular  in  the  appointment 
even  of  the  smallest  things  he  would  have  appertain  to  it  1 
How  unsuitable  multiplied  ceremonies  are  to  the  mature 
state  of  the  church  !  and  how  sensibly  burdensome  they 
w^ere  to  the  disciples  of  the  first  age  as  a  yok^  not  to  be 
borne  ;  and  that  therefore  God  himself,  when  the  season  of 
maturity,  and  the  fulness  of  time  came,  thought  fit  to 
abrogate  those  of  his  own  former  appointment,  with  no 
(probable)  design  to  allow  men  the  liberty  of  substituting 
others  in  their  room.  Why  is  it  not  to  be  thought  that  the 
fear  of  the  great  God  withholds  them  from  doing  what  they 
judge  would  offend  him  ?  and  that,  if  they  err,  it  is  for 
fear  of  erring  ?  Why  can  nothing  be  thought  on  whereto 
to  impute  their  practice,  but  peevish  humour  ?  Especially 
if  that  be  considered  (which  is  common  to  these  two  last 
mentioned  sorts  of  men)  that  they  sensibly  find  other 
means  more  edifying  to  them,  or  expect  them  only  to  be 
so,  if  the  other  be  thought  unlawful.  If  they  be  thought 
merely  lawful,  and  such  as  may  therefore  be  used  upon 
weighty  reasons  at  some  times,  but  are  found  less  edifying, 
who  can  doubt  but  I  ought  to  use  for  my  soul  (at  least  in 
an  ordinary  course)  the  aptest  means  that  I  can  ordinarily 
have  for  the  promoting  its  edification  and  salvation  ?  Do 
we  not  reckon  ourselves  to  owe  so  much  even  to  our 
bodies  1  And  what  is  another  man's  opinion  to  signify 
against  my  sense  and  constant  experience  ?  Is  there  not 
such  a  thing  as  a  mental  idiosyncrasy  (or  peculiarity  of 


CONCERNING  UNION  AMONG  PROTESTANTS.  129 

temper)  as  well  as  a  bodily  ?  and  Avliereto  what  is  most 
agreeable,  any  man  that  is  not  destitute  of  ordinary  under- 
standing is  the  fittest  judge  himself:  as  every  one,  that  is 
not  a  mere  fool,  is  so  much  a  physician  as  to  know  what 
diet  suits  him  best. 

And  if  it  be  said  against  the  former  of  these  two  sorts, 
Are  they  not  at  all  times  obliged  to  use  the  means  which 
are  most  edifying  1  They  may  say,  At  all  times  when 
they  have  nothing  to  outweigh  their  own  present  edifica- 
tion. But  it  is  not  impossible  that  a  conscientious  judg- 
ment may  esteem  all  the  forementioned  considerations  con- 
curring, to  be  of  more  weight  than  the  greater  advantage 
hoped  to  be  gained  in  that  one  hour.  Nor  need  any  man 
be  ashamed  professedly  to  avow  that  which  may  seem  the 
least  of  them,  the  saving  of  himself  from  temporal  ruin. 
For  he  is  to  be  accountable  to  God  for  what  portion  he 
hath  intrusted  him  with  of  the  good  things  of  this  life,  and 
is  not  to  throw  it  away  without  sufficient  cause.  Who  sees 
not  that  more  is  allowed  and  ordinarily  done  without 
scruple  or  censure  upon  the  like  account  ?  as,  to  omit  the 
hearing  of  a  sermon,  if  at  that  time  one's  house  be  on  fire, 
yea,  or  if  it  be  to  save  my  neighbour's,  or  the  plucking  of 
an  ox  or  sheep  out  of  a  ditch  on  the  Lord's  day,  when  I 
might  have  been  employed  at  that  time  in  the  solemn 
worship  of  God  to  my  spiritual  advantage.  A  mere  com- 
mutation unto  less  advantage  upon  an  equally  or  more 
urgent  necessity  is  less  than  omission.  And  they  that 
shall  have  learned,  as  our  Saviour  directs,  "  what  that 
means,  I  will  have  mercy  and  not  sacrifice,"  will  not  con- 
demn the  guiltless. 

Only  sucli  are  concerned  first  to  search  well  and  be  satis- 
fied concerning  the  lawfulness  of  their  action  in  itself,  that 
they  do  it  not  with  a  self-condemning  conscience,  nor  with 
a  groundlessly  self-justifying  one.  And  then  especially  to 
see  to  it  that  their  end  be  right ;  God's  interest,  not  tlieir 
own,  otherwise  tban  in  a  due,  entire  subordination  to  his. 
We  can  never  act  innocently  or  comfortably  in  any  thing, 
till  he  be  in  every  thing  more  absolutely  our  all  in  all ;  and 

I 


130  CONCERNIKG  UNION  aIIONG  PROTESTANTS. 

have  much  more  reason  to  be  scrupulous,  and  (if  others 
knew  our  hearts)  were  much  more  liable  to  censure,  that, 
in  our  common  affairs,  he  is  so  much  forgotten,  that  we 
live  not  more  entirely  to  him  ;  which  we  little  animadvert 
upon,  and  are  very  officious  to  cast  motes  out  of  our  bro- 
ther's eye,  when  this  beam  is  in  our  own. 

The  design  of  mentioning  these  hints  of  reasons  for  so 
different  judgments  and  practices,  is  not  to  shew  which 
are  strongest,  and  ought  to  prevail,  which  cannot  be  the 
business  of  so  short  a  discourse  as  this,  and  so  much  of 
another  nature  ;  but,  to  shew  that  while  there  is  any  thing 
colourable  to  be  alleged  for  this  or  that  way,  true  Chris- 
tian love,  compassion  of  common  human  frailty,  and  a 
duly  humble  sense  of  a  man's  own,  would  oblige  him  to 
think  that  conscience  towards  God  may  have  a  greater 
hand  (though  with  some  misguided  itself)  in  guiding  men 
the  different  ways  they  take,  than  is  commonly  thought. 
And  to  consider  though  such  and  such  reasons  seem  not 
weighty  to  me,  they  may  to  some  others,  who  are  as  much 
afraid  of  sinning  against  God  as  I,  and  perhaps  their  un- 
derstandings as  good  in  other  matters  as  mine.  It  would 
be  considered  how  really  difficult  the  controversy  is  about 
the  ceremonies,  and  some  other  parts  of  conformity. 
Perhaps  few  metaphysical  questions  are  disputed  with  more 
subtilty  than  that  controversy  is  managed  with,  by  Arch- 
bishop Whitgift,  Bishop  Morton,  Doctor  Burgesse,  Doctor 
Ames,  Cartwright,  Calderwood,  and  others.  And  how 
very  easily  possible  and  pardonable  is  it  to  unlearned 
persons,  or  of  weaker  intellectuals,  being  obliged  in  order 
to  their  practice  to  give  a  judgment  in  reference  to  these 
things  one  way  or  other,  to  judge  amiss  !  Why  should  we 
expect  every  sincerely  pious  man  to  be  able  to  hit  the  very 
point  of  truth  and  right  in  matters  that  belong,  as  Bishop 
Davenant  once  said  in  another  case,  non  ad  fidem  funda- 
mentalem,  sed  ad  peritiam  Theologicam,  etfortesse,  ne  ad 
hanc  quidem,  sed  aliquando  ad  cxiriositatem  Theologorum — 
not  to  the  foundation  of  our  faith,  but  to  the  skill  of  divines, 
and  perhaps  not  to  this  neither,  hut  sometimes  only  to  their 


CONCERNING  UNION  AMONG  PROTESTANTS.      131 

curiosity.  What  were  to  be  done  in  reference  to  so  nicely 
disputable  things  made  part  of  the  terms  of  Christian  com- 
munion, is  more  the  matter  of  our  wish  than  hope,  till  by 
a  gracious  influence  God  better  men's  minds,  or  by  a  more 
deeply  felt  necessity  bring  ns  to  understand  what  is  to  be 
done.  Our  case  is  ill  when  only  vexatio  dat  intellectum, 
when  nothing  but  sorrow  and  suffering  will  make  us  wise  ; 
which  is  very  likely  from  the  righteous  hand  of  God  to  be 
our  common  lot. 

In  the  mean  time,  'tis  hard  to  think  that  he  cannot  be  a 
sincerely  pious  man  whose  understanding  is  not  capable 
of  so  difficult  things,  as  to  make  a  certainly  right  judgment 
about  them.  In  absoluto  et  facili  stat  eternitas,  and  why 
should  not  the  communion  of  persons  going  into  a  blessed 
eternity  have  the  same  measure  1 

And  besides  the  different  size  and  capacity  of  men's 
understandings,  and  consequently  of  their  conscientious 
determinations, 

2.  There  are  also  as  differing  relishes  of  these  things, 
which  Christian  love  would  oblige  a  man  to  consider  with 
equanimity,  so  as  thereupon  to  refrain  hard  censures.  All 
good  men  have  not  the  same  relish  of  the  various  forms 
and  modes  of  dispensing  the  truths  and  ordinances  of  Christ. 
Some  of  our  suffering  brethren  in  Q.  Mary's  days  are  said 
to  have  found  great  spiritual  refreshing  by  the  Common 
Prayer.  And,  in  our  own  days,  some  may  profess  to  have 
their  hearts  warmed,  their  affections  raised  and  elevated,  by 
it.  They  are  no  rule  to  us  ;  but  it  would  less  become  us, 
hereupon,  to  suspect  their  sincerity,  than  our  own.  Others 
again  cannot  relish  such  modes  of  worship,  when  in  the 
ministry  of  such  as  use  them  not,  they  find  a  very  sensible 
delight  and  savour. 

And  this,  by  the  way,  shews  the  great  difference  between 
such  things  as  have  their  evidence  and  goodness  from  God 
himself,  and  those  that  borrow  their  recommendableness 
only  from  human  device.  All  good  men,  in  all  the  times 
and  ages  of  the  Christian  church,  have  a  constant  value  and 
love  for  the  great  substantial  of  religion,  which  have  in 


132  CONCERNING  UNION  AMONG  PROTESTANTS. 

tliem  that  inward  evidence  and  excellency,  as  command 
and  captivate  a  rectified  mind  and  heart ;  whereas  the 
mere  external  forms  of  it,  the  outward  dress  and  garb,  are 
variously  esteemed  and  despised,  liked  and  disliked,  by  the 
same  sort  of  men,  i.  e.  by  very  sincere  lovers  of  God,  not 
only  in  divers  times  and  ages,  but  even  in  the  same  time. 
How  different  hath  the  esteem  been  of  the  liturgic  forms 
with  them  who  bear  the  same  mind,  full  of  reverence  and 
love  towards  religion  itself ;  as  that  habit  is  thought  decent 
at  one  time,  which  in  another  is  despicably  ridiculous  ; 
whereas  a  person  in  himself  comely  and  graceful,  is  always 
accounted  so,  by  all,  and  at  all  times. 

Now  this  various  gust  and  relish  cannot  but  have  in- 
fluence, more  remotely,  upon  the  conscientious  determina- 
tion of  our  choice,  concerning  our  usual  way  of  worshipping 
God.  For  how  should  I  edify  by  what  is  disgustful  to 
me  ?  Though  it  be  true  that  our  spiritual  edification  lies 
more  in  the  informing  of  our  judgments,  and  confirming 
our  resolutions,  than  in  the  gusts  and  relishes  of  affec- 
tion, yet  who  sees  not  that  these  are  of  great  use  even 
to  the  other  ?  and  that  it  is  necessary  that  at  least  there 
be  not  a  disgust  or  antipathy  ?  What  is  constantly  less 
grateful,  will  certainly  be  less  nutritive.  That  is  usually 
necessary  to  nourishment  ;  though,  alone,  it  be  not  suffi- 
cient ;  as  it  is  in  the  matter  of  bodily  repasts.  Who  can 
without  great  prejudice  be  bound  to  eat  always  of  a  food 
that  he  disrelishes,  though  he  may  without  much  inconve- 
nience, for  a  valuable  reason,  do  it  at  some  time. 

And  they  that  think  all  this  alleged  difference  is  but 
fancy,  shew  they  understand  little  of  human  nature,  and 
less  of  religion  ;  though  they  may  have  that  in  themselves 
too  which  they  do  not  so  distinctly  reflect  upon,  even  that 
peculiar  gust  and  relish,  which  they  make  so  little  account 
of.  For,  have  they  not  as  great  a  disgust  of  the  others'  way 
as  they  have  of  theirs  ?  Would  they  not  as  much  regret  to 
be  tied  to  theirs  1  Have  they  not  as  great  a  liking  of  their 
own  ?  And  doth  not  common  experience  shew  that  there 
are  as  diflFerent  mental  relishes  as  bodily  ?     How  comes 


CONCERNING  UNION  AMONG  PROTESTANTS.  133 

one  man  in  the  matters  of  literature  to  savour  metaphysics  ? 
another  mathematics,  another  history,  and  the  like  1  and 
no  man's  genius  can  he  forced  in  these  things.  Why  may 
there  not  he  the  like  difference  in  the  matters  of  religion  ? 
And  I  would  fain  know  what  that  religion  is  worth  that  is 
without  a  gust  and  savour,  that  is  insipid  and  unpleasant  ? 
much  more  that  would,  being  used  in  a  constant  course, 
this  or  that  way,  he  nauseous  and  offensive  ? 

If  indeed  men  nauseate  that  which  is  necessary  for  them, 
the  gospel,  for  instance,  or  religion  itself,  that  is  certainly 
such  a  distemper,  as  if  the  grace  of  God  overcome  it  not, 
will  be  mortal  to  them  ;  and  we  are  not  to  think  of  relieving 
them,  by  withdrawing  the  offending  object,  which  itself 
must  be  the  means  of  their  cure.  But  is  there  any  parity 
between  the  substance  of  religion,  which  is  of  God's 
appointing,  and  the  superadded  modes  of  it,  that  are  of  our 
own  ? 

Upon  the  whole,  nothing  is  more  agreeable,  either  to 
this  divine  principle  of  love,  nothing  (within  our  compass) 
more  conducible  to  our  end,  the  ceasing  of  our  differences, 
(which  are  most  likely  to  die  and  vanish  by  neglect),  or 
their  ceasing  to  be  inconvenient  to  us,  than  to  bear  calm 
and  placid  minds  towards  one  another  under  them,  to 
banish  all  hard  thoughts  because  of  them.  If  I  can  con- 
tribute no  way  else  to  union,  from  this  holy  dictate  and 
law  of  the  spirit  of  love,  I  can  at  least  abstain  from  cen- 
suring my  fellow-Christians.  It  is  the  easiest  thing  in  the 
world  one  would  think  not  to  do  ;  especially  not  to  do  a 
thing  of  itself  ungrateful  to  a  well  tempered  mind  ;  and  a 
great  privilege  not  to  be  obliged  to  judge  another  man's 
conscience  and  practice,  when  it  is  so  easy  to  misjudge  and 
do  wrong.  Most  of  all,  when  the  matter  wherein  I  presume 
to  sit  in  judgment  upon  another  is  of  so  high  a  nature,  as 
the  posture  of  his  heart  God-ward  :  a  matter  peculiarly 
belonging  to  another  tribunal,  of  divine  cognizance,  and 
which  we  all  confess  to  be  only  known  to  God  himself.  And 
if  I  would  take  upon  me  to  conclude  a  man  insincere,  and  a 
hypocrite,  only  because  he  is  not  of  my  mind  in  these  smaller 


184  CONCERMIsG  UNIOA"  AMONG  PROTESTAKTS. 

things  that  are  controverted  among  us,  how  would  I  form  my 
argument  ?  No  one  can,  witli  sincerity,  differ  from  that  man 
whose  understanding  is  so  good  and  clear,  as  to  apprehend 
all  things  with  absolute  certainty,  just  as  they  are  ;  and  then 
go  on  to  assume  (and  a  strange  assuming  it  must  he).  But 
my  understanding  is  so  good  and  clear  as,  &c.  'Tis  hard 
to  say  whether  the  uncharitableness  of  the  one  assertion,  or 
the  arrogance  of  the  other,  is  greater ;  and  whether  both 
be  more  immoral,  or  absurd.  But  the  impiety  is  worst  of 
all ;  for  how  insolently  doth  such  a  man  take  upon  him  to 
make  a  new  gospel !  and  other  terms  of  salvation  than 
God  hath  made  !  when  his  sentiments  and  determina- 
tions of  things  which  God  hath  never  made  necessary, 
must  be  the  measure  and  rule  of  life  and  death  to  men  ! 
How  is  the  throne  and  judicial  power  of  the  Redeemer 
usurped  which  he  hath  founded  in  his  blood  !  Rom.  xiv.  4. 
Who  art  thou  that  judgest  another  man's  servant  ?  to 
his  own  master  he  standeth  or  falleth.  Yea,  he  shall  be 
holden  up  ;  for  God  is  able  to  make  him  stand  ;  ver.  9. 
For  to  this  end  Christ  both  died,  and  rose,  and  revived, 
that  he  might  be  Lord  both  of  the  dead  and  living  ;  ver.  10. 
But  why  dost  thou  judge  thy  brother  ?  or  why  dost  thou 
set  at  nought  thy  brother  ?  we  shall  all  stand  before  the 
judgment-seat  of  Christ  ;  ver.  11.  For  it  is  written,  as  I 
live,  saith  the  Lord,  every  knee  shall  bow  to  me,  and  every 
tongue  shall  confess  to  God.  One  would  think  they  that 
lay  no  restraint  upon  themselves  in  this  matter  of  judging 
their  brethren,  upon  every  light  occasion,  reckon  this  chap- 
ter came  by  chance  into  the  Bible.  And  that  our  Lord 
spake  himself,  at  random,  words  that  had  no  meaning, 
when  he  said.  Matt.  vii.  1,  Judge  not  that  you  be  not 
judged,  &c.  What  man  that  fears  God  would  not  dread 
to  be  the  framer  of  a  new  gospel,  and  of  new  terms  of  sal- 
vation 1  It  is  a  great  solace  indeed  to  a  sincere  mind,  but 
implies  a  severe  rebuke,  in  the  mean  time,  to  such  a  self- 
assuming  censorious  spirit,  that  it  may,  in  such  a  case, 
be  so  truly  said,  it  is  a  much  easier  thing  to  please  God 
than  man. 


CONCERNING  UNION  AMONG  PROTESTANTS.  135 

They  that  find  this  measure  will  have  the  better  of  it,  if 
they  can  abstain  from  retaliating,  when  as  the  reason  of  it 
is  the  same  on  both  sides.  For  they  may  say,  You  are  to 
remember  I  differ  no  more  from  you  in  this  matter,  than 
you  do  from  me  ;  and  if  I  judge  not  you  about  it,  what 
greater  reason  have  you  to  judge  me  ?  And  they  have 
little  reason  to  value  such  a  man's  judgment  concerning 
their  duty  in  a  doubtful  manner,  who  cannot  see  his  own 
in  so  plain  a  case.  The  matter  for  which  they  judge  me 
may  be  very  doubtful,  but  nothing  can  be  plainer  than  that 
they  ought  not  so  to  judge. 

9.  A  due  Christian  love  would  oblige  us,  after  compe- 
tent endeavours  of  mutual  satisfaction  about  the  matters 
wherein  we  differ,  to  forbear  further  urging  of  one  another 
concerning  them.  Which  urging  may  be  two  ways  :  either 
by  application  to  our  affections,  or  to  our  reason  and  judg- 
ment. 

Some  perhaps  find  it  more  suitable  to  their  own  temper 
and  measure  of  understanding  and  conscience,  to  go  the 
former  way  ;  and  only  vehemently  persuade  to  do  the 
thing,  wherein  the  other  shall  comply  with  them,  and  in 
some  sort  justify  the  course  which  they  have  taken  ;  with- 
out regard  to  the  others'  conscience,  press  them  right  or 
wrong  to  fall  in  with  them  ;  sometimes  labouring  to  work 
upon  their  kindness,  by  flattery,  sometimes  upon  their  fear, 
by  threats  and  menaces.  Sincere  love  would  certainly 
abhor  to  do  this.  Would  it  let  me  violate  another's  con- 
science any  way  ?  The  love  I  bear  to  a  fellow-Christian, 
if  it  be  true,  having  for  its  measure  that  wherewith  I  love 
myself,  would  no  more  let  me  do  it  than  hurt  the  apple  of 
mine  own  eye.  An  inspirited  waking  conscience  is  as  tender 
a  thing,  and  capable  of  a  worse  sort  of  hurt.  If  some  have 
more  latitude  than  I,  and  think  what  they  may  do,  in 
present  circumstances  so  far  as  they  may,  they  must,  would 
it  not  be  the  dictate  of  love  patiently  to  admit  it,  especially 
when  it  comes  to  suffering  ?  For  let  me  put  my  own  soul 
in  iiis  soul's  stead  ;  and  would  I  be  willing  to  suffer  upon 
another  man's  conscience,  and  not  upon  my  own  !  and  for- 


r^;. 


136  CONCERNING  UNION  AMONG  PROTESTANTS. 

feit  the  consolations  which  in  a  suffering  condition  belong 
to  them  who  for  conscience  towards  God  endure  grief  ? 
would  I,  if  I  loved  them,  be  content  they  had  the  grief, 
and  did  want  the  consolation  1  There  will  be  still  found 
in  a  state  of  suffering,  somewhat  that  will  prove  a  common 
cause  to  good  men  wherein  they  will  most  entirely  agree, 
whatsoever  smaller  things  they  may  differ  in.  As  the  pious 
bishops  Ridley  and  Hooper  well  agreed  upon  a  martyrdom 
at  the  stake,  in  the  same  important  cause,  who  before  had 
differed  (somewhat  angrily)  about  some  ceremonies.  Con- 
cerning which  difference  how  pathetical  is  the  letter  *  of 
the  former  of  tliese  to  the  other,  when  both  were  prisoners 
(the  one  at  Oxford,  the  other  at  London)  on  the  same  ac- 
count. But  now,  my  dear  brother  (saith  he),  forasmuch 
as  we  thoroughly  agree  and  wholly  consent  together  in  those 
things  which  are  the  grounds  and  substantial  points  of  our 
religion  ;  against  the  which  the  world  so  furiously  rageth 
in  these  our  days,  howsoever,  in  time  past,  by  certain  by- 
matters  and  circumstances  of  religion,  your  wisdom,  and 
my  simplicity  (I  grant)  have  a  little  jarred  ;  each  of  us 
following  the  abundance  of  his  own  sense  and  judgment. 
Now,  I  say,  be  you  assured,  that  even  with  my  whole 
heart,  God  is  my  witness,  in  the  bowels  of  Christ,  I  love 
you  in  the  truth,  and  for  the  truth's  sake,  which  abideth 
in  us,  and  as  I  am  persuaded  shall,  by  the  grace  of  God, 
abide  in  us  for  evermore. 

Again,  if  others  have  less  latitude  ;  it  would  be  far  from 
us  to  add  to  the  affliction  they  are  liable  to,  upon  that  very 
account;  by  a  vexatious  urging  and  importuning  them. 
Especially  to  do  it  with  insulting  threats  and  menaces,  and 
labour  to  overawe  their  brethren,  against  their  consciences, 
into  the  embracing  of  their  sentiments  and  way.  Is  it 
possible  a  Christian  should  not  understand  how  necessary 
it  is  to  every  one's  duty  and  peace  that  he  exactly  follow 
that  direction  of  the  apostle's,  and  esteem  it  most  sacred, 
Rom.  xiv,  5.  Let  every  man  be  fully  persuaded  in  his  own 
mind  ?  and  that  we  firmly  resolve  never  to  do  any  thing 

*  Fox.  Martyr. 


CONCEKNINU  U.MUN   AMONQ  PROTESTANTS.  137 

with  regret  or  a  misgiving  heart,  at  least.  Not  against  a 
prevailing  doubt,  for  in  very  doubtful  cases  to  be  rid  of  all 
formido  oppositi  or  susjiicion  tliat  the  matter  may  be  other- 
wise, is  perhaps  impossible  to  me  ;  but  to  do  any  thing 
against  the  preponderating  inclination  of  my  judgment  and 
conscience,  were  great  wickedness,  and  such  as,  if  it  were 
known,  would  make  me  unfit  for  any  communion  what- 
soever. And  I  do  here  appeal  to  you  who  most  severely 
blame  any  of  us  for  our  dissent  from  you,  whether  if  we 
should  thus  declare  to  you,  "  That  'tis  truly  against  our 
consciences  to  communicate  with  you  upon  your  terms, 
we  believe  we  should  greatly  offend  God  in  it,  and  draw 
upon  us  his  displeasure,  but  yet  to  please  you,  and  pre- 
vent our  temporal  inconvenience,  or  ruin,  we  will  do  it."  I 
appeal  to  you,  I  say,  whether  we  should  not  hereby  make 
ourselves  incapable  of  any  Christian  communion  with  you 
or  any  others  '?  This  is  then  the  plain  state  of  the  case, 
and  you  do  even  put  these  words  into  our  mouths  :  "  If 
we  follow  the  dictate  of  our  consciences,  we  must  decline 
you  ;  if  we  go  against  it,  you  must  decline  us  ;  supposing 
we  declare  it,  if  we  declare  it  not,  we  have  nothing  to 
qualify  us  for  your  communion  but  hypocrisy  and  dissimu- 
lation !  and  what  do  you  gain  by  such  an  accession  to  the 
church  1  You  have  gained,  in  any  such  case,  not  half  the 
man,  the  outside,  the  carcass  only,  or  the  shadow  of  the 
man,  i.  e.  when  you  have  debauched  our  consciences,  when 
you  have  spoiled  us,  and  made  us  worth  nothing,  then  we 
are  yours,  wherein  you  shew  nothing  of  love,  either  to  us, 
or  to  yourselves  !" 

Others  again,  that  are  themselves  men  of  more  reason 
and  conscience,  take  the  somewhat  more  manly  and  Chris- 
tian course,  and  bend  themselves  by  argument  to  convince 
the  reason,  and  satisfy  the  consciences,  of  such  as  differ 
from  them.  But  herein  also  there  may  be  an  excess  that 
is  unprofitable  and  grievous  to  those  they  would  work 
upon  by  this  course,  and  from  whicli  therefore  Christian 
love,  studying  the  peace  and  quiet  of  their  brethren,  would 
restrain  them.     I  say,  from  the  ungrateful  excess  of  such 


138  CONCERNING  UNION  AMONG  PKOTESTANTS. 

an  endeavour  ;  for  I  would  fain  know,  can  there  not  herein 
be  an  excess  ?  Is  it  not  supposable  that  they  who  differ 
from  me.  in  such  lesser  things,  may  be  sometime  arrived 
to  a  settlement  and  fixedness  of  judgment  in  them,  as  well 
as  I '?  Is  it  not  possible  they  have  weighed  the  moments 
of  things  as  much  as  I  have  done  ?  Is  such  a  cause  infi- 
nite ?  Is  it  not  possible  that  all  may  have  been  said  in  it 
which  is  to  be  said,  and  the  matter  have  been  sifted  to  the 
very  bran  1  So  that  all  my  further  arguings  may  serve  but 
to  argue  my  vain  self-confidence,  or  aboundingness  in  my 
OAvn  sense,  as  if  all  wisdom  were  to  die  with  me.  Or  what 
if  they  serve  at  length  but  to  shew  the  incapacity  of  the 
subject  to  be  wrought  upon,  and  the  different  complexion 
of  his  mind  I  am  treating  with.  All  cannot  receive  all 
things  :  we  cannot  make  our  sentiments  enter  with  every- 
one. Perhaps  they  shew  the  weakness  of  his  understand- 
ing :  and  then  hath  that  direction  of  the  apostle  no  authority 
with  us  1  Him  that  is  weak  in  the  faith  receive,  but  not  to 
doubtful  disputations,  Rom.  xiv.  1.  He  whom  we  account 
our  weaker  brother,  and  of  slower  understanding,  must  be 
received  (not  cast  out  of  our  communion),  and  because 
God  himself  hath  received  him,  as  ver.  3  (q,  d.  Is  he 
thought  fit  for  God's  communion,  notwithstanding  his 
unsatisfied  scruple,  and  is  he  unfit  for  yours  ])  and  he  is 
not  to  be  vexed  and  importuned  with  continual  disputation, 
if  that  apostolical  precept  be  of  any  value  with  us.  Some- 
time at  least,  we  should  think  we  hai^e  tried  in  such  a 
case  as  far  as  is  fit,  and  driven  the  nail  as  far  as  it  will  go. 
Is  it  not  possible  such  a  matter  may  be  agitated  beyond 
the  value  of  it,  and  that  more  time  and  pains  may  be  spent 
upon  it  than  it  is  worth  '?  The  obscurity  and  perplexity 
of  the  controversy  shew  the  less  necessity.  Things  most 
necessary  are  most  plain.  Must  we  always,  in  matters  of 
confessedly  little  moment,  be  inculcating  the  same  thing, 
rolling  endlessly  the  returning  stone,  and  obtruding  our 
offensive  dogma  ?  Perliaps  as  no  good  is  done,  we  do 
much  hin*t.  When  is  the  saw  of  disputation  long  drawn 
about  one  thing  without  ill  effects  ?  reason,  having  at  length 


CONCERNING  UNION  AMONG  PROTESTANTS.  139 

spent  its  strength,  grows  (as  weak  people  are)  peevish  and 
froward  ;  degenerates  into  anger  and  clamour.  In  greater 
differences  than  our  present  ones,  between  the  protestant 
churches  abroad  ;  some,  of  more  prudent  and  peaceable 
minds,  have  earnestly  pressed  the  laying  aside  of  disputes, 
and  putting  a  period,  by  consent,  to  their  theological  wars, 
Solitarum  disputationwn  lahyrinthos  ne  ingredi  quidem 
conentur,'^  said  a  great  divine,  in  his  days,  in  reference  to 
those  controversies  that  he  would  have  had  composed  by 
an  amicable  brotherly  conference.  And  that  king  of 
Navarre,  who,  at  that  time,  seemed  highly  concerned  for 
the  peace  and  welfare  of  the  reformed  churches  (afterwards 
Henry  the  Fourth  of  France),  in  his  negociations  with 
divers  princes  to  that  purpose,  gave  special  instinictions  to 
his  ambassador  much  to  insist  upon  this,  That,  till  other 
remedies  could  be  used,  an  end  might  he  put  to  bitter  conten- 
tions and  disputations,  that  Christian  love  and  a  brotherly 
union  might  be  restored.'^  And  who  sees  not  how  much 
this  would  conduce  to  peace  and  union  in  our  case  too  ? 
who  sees  it  not,  that  is  a  hearty  lover  of  peace  ]  and  that 
is  not  intent  upon  continuing  and  keeping  a-foot  a  contro- 
versy, not  so  much  as  a  means  to  that,  but  as  an  end, 
contending  for  contention's  sake,  and  as  a  thing  which  he 
loves  and  delights  in  for  itself  ?  I  am  sure  love  to  our 
brethren  would  not  let  us  continually  molest  and  impor- 
tune them  to  no  purpose.  And  'tis  fit  they  that  urge  to 
us,  these  are  little  things  which  they  importune  us  about, 
should  know  we  have  great  things  to  mind,  of  eternal 
concernment  to  us.  And  that  we  cannot  be  always  at 
leisure  to  mind  little  things,  beyond  the  proportion  of  our 
little  time  on  earth,  and  the  little  value  of  the  things 
themselves. 

10.  Sincere  love  restored  and  exercised  more  among  us, 
would  certainly  make  us  forbear  reviling  and  exposing  one 

*  Davenant  Sent.  a<l  Diiroum. 

t  Ut  acerbis  illis  contentionibus,  quibus,  et  verbis  rix.iti  sunt  inter  se 
Theologi,  etscriptis:  ct  ejusniodi  disputatinnibus  jNilentio  tandem  finis  im- 
ponatur,  ut  Cliristiana  rharitas,  et  animnniin  fratern;i  conjunctio  revocetur. 
Mandat.  Ikn.  Reg.  Navar.  Jacobo  Siguriae  Legato  suo,  &c.  Apud  Gol- 
d:istum. 


140  CONCERNING  UNION  AMONG  PROTESTANTS. 

another,  and  the  industrious  seeking  one  another's  ruin. 
For  such  as  can  allow  themselves  to  do  any  thing  that 
hath  this  tendency  ;  not  to  preserve  public  order,  but  to 
gratify  their  private  ill-will,  not  in  a  sudden  heat  and 
passion,  but  deliberately,  and  so  as  to  pursue  a  formed 
design  to  this  purpose  ;  if  such  men  were  capable  of  being 
reasoned  with  (though  it  were  to  as  good  purpose  to  talk  to 
a  storm,  or  reason  with  a  whirlwind,  or  a  flame  of  fire), 
I  would  ask  them,  "  What  are  you  altogether  unatoneable  ? 
will  nothing  divert  you  fi-om  this  pursuit  ?  If  any  thing, 
what  will  ?  What  more  gentle  thing  than  our  destruction 
do  you  seek,  or  will  content  you  1  Is  it  our  communion  ? 
And  do  you  so  recommend  yourselves  ?  Do  you  not  know 
Cain  is  said  to  have  been  of  that  wicked  one  who  slew  his 
brother  ?  1  John  iii.  10.  And  that  whosoever  hateth  his 
brother  is  a  murderer  ;  and  that  no  murderer  hath  eternal 
life  abiding  in  him  ?  Is  it  not  said,  John  viii.  44,  That 
such  are  of  their  father  the  devil,  and  the  lusts  of  their 
father  they  will  do,  who  was  a  murderer  from  the  begin- 
ning ?  And  in  the  forementioned  1  John  iii.  10.  In  this 
the  children  of  God  are  manifest,  and  the  children  of  the 
devil ;  whosoever  doeth  not  righteousness  is  not  of  God, 
neither  he  that  loveth  not  his  brother.  If  all  were  like  you, 
under  what  notion  were  we  to  unite  with  them  ?"  The 
apostle  tells  us,  1  Cor.  x.  20,  21,  I  would  not  that  ye 
should  have  fellowship  with  devils  ;  ye  cannot  drink  the 
cup  of  the  Lord  and  the  cup  of  devils  ;  ye  cannot  be 
partaker  of  the  Lord's  table  and  of  the  table  of  devils.  And 
in  good  earnest  incarnate  devils  (though  that  text  do  not 
directly  speak  of  such)  have  too  much  of  devil  in  them,  to  be 
participants  in  a  communion,  that  can  seem  desirable,  or  is 
likely  to  be  grateful  to  serious  Christians.  I  must  avow  it  to 
all  the  world,  it  is  not  this  or  that  external  form  I  so  much 
consider  in  the  matter  of  Christian  union  and  communion, 
as  what  spirit  reigns  in  them  with  whom  I  would  associate 
myself.  How  can  I  endure  to  approach  those  holy  myste- 
ries, wherein  all  are  to  drink  into  one  spirit,  and  declare 
their  union  with  the  God  of  love,  with  the  Emmanuel, 


CONCERNIXG  UNION  AMONG  PROTESTANTS.  141 

God  most  nearly  approaching  us,  God  with  us,  collecting 
and  gathering  us  in  unto  hiin  as  our  common  centre, 
whence  the  blessed  spirit  of  holy  love  is  to  diffuse  itself 
through  the  whole  body,  all  enlivened  by  that  spirit,  and 
formed  by  it  unto  all  kindness,  benignity,  goodness,  and 
sweetness  !  With  what  significancy  can  I  do  so  (though 
I  were  never  so  well  satisfied  with  the  external  fornis 
and  modes  myself),  if  it  be  apparent  (I  say,  if  apparent) 
I  must  cast  in  my  lot  and  join  myself  with  them  (were 
they  generally  such),  whose  souls  are  under  the  dominion 
of  the  quite  contrary  spirit,  that  fills  them  with  malignity, 
with  mischievous  dispositions  and  purposes,  towards  many 
a  sincere  lover  of  God,  that  cannot  be  satisfied  with  those 
forms  and  modes,  and  who  decline  them  only  from  a  sense 
of  duty  to  God,  and  a  fear  of  offending  against  the  high 
authority  of  their  blessed,  glorious  Redeemer  ! 

I  know  many  are  apt  to  justify  themselves  in  their 
animosity  and  bitterness  of  spirit  towards  others,  upon  a 
pretence  that  they  bear  the  same  disaffected  mind  towards 
them.  But  besides  that  it  is  the  most  manifest  and  inde- 
fensible injustice,  if  they  charge  the  innocent,  or  such  as 
they  are  not  sure  are  guilty,  if  their  own  wrath  and  enmity 
be  so  potent  in  them  as  to  enable  their  tainted  vicious  ima- 
gination to  create  its  object,  or  so  to  disguise  and  falsely 
clothe  it,  as  to  render  it  such  to  themseh  es,  as  whereupon 
they  may  more  plausibly  pour  out  their  fury.  I  say,  besides 
that,  how  contrary  is  this  vindictive  spirit  to  the  rules  and 
spirit  of  the  Christian  religion  !  Is  this  to  love  our  enemies, 
to  bless  them  that  curse  us,  and  despitefuUy  use  us,  &c.  ? 
How  unlike  the  example  of  our  blessed  Lord  when,  even  in 
dying  agonies,  he  breathed  forth  these  words  and  his  soul 
almost  at  once,  Father,  forgive  them,  &c.,  or  of  the  holy 
martyr  Stephen,  Lord,  lay  not  this  sin  to  their  charge  ! 
How  unlike  is  that  aptness  to  the  retaliating  of  injuries,  to 
the  Christian  temper  which  the  renowned  Calvin  discovers 
in  an  epistle  to  Bullenger,  speaking  of  Luther's  severity 
towards  him.  If  Luther  a  thousand  times  (saith  he)  call 
me  devil,  I  will  acknowledge  him  for  a  famous  servant  of 


142  CONCERNING  [JNION  AMONG  PROTESTANTS. 

God ;  which  passage  both  Bishop  Moreton  and  Bishop 
Davenant  magnify  him  for  ;  and  the  former  saith,  he  herein 
spake  so  cahnly,  so  placidly,  so  indulgently,  as  if  it  Avere 
not  a  man,  hut  humanity  itself,  that  uttered  the  words. 

Yea,  and  such  retaliation  is  what  paganism  itself  hath 
declaimed  against,  A  noted  philosopher*  urges  that  against 
it,  that,  one  would  think,  should  not  need  to  be  suggested 
to  Christians,  somewhat  so  prudential  as  might  not  only 
work  upon  the  principle  of  love  to  others,  but  even  that  of 
self-love,  that  then  the  evil  must  perpetually  cu'culate,  and 
so  must  again  and  again  return  upon  ourselves.  As  indeed 
if  that  must  be  the  measure,  to  revile  them  that  revile  us, 
and  render  evil  for  evil,  railing  for  railing  (1  Pet.  ii.  23  ; 
chap.  iii.  9),  we  should  never  have  done.  It  were  a  course 
which  once  begun,  could,  by  that  rule,  never  find  an  end. 

This  then  is  the  first  part  of  the  answer  to  the  proposed 
question,  What  may  be  most  hopefully  done,  &c.  The 
endeavour  of  having  our  hearts  knit  together  in  love  would 
surely  do  much  towards  it.  And  this  is  agreeable  to  any 
the  most  private  capacity.  No  man  can  pretend  his  sphere 
is  too  narrow  (if  his  soul  be  not)  for  the  exercise  of  love 
towards  fellow-Christians.  And  I  hope  'tis  agreeable  to 
all  our  principles.  Sure  no  man  will  say  'tis  against  his 
conscience  to  love  his  brother.  And  the  same  must  be 
said  of, 

2.  That  other  expedient,  the  endeavour  to  have  our  souls 
possessed  with  a  more  clear,  efficacious,  practical  faith  of 
the  gospel,  which  was  to  make  the  other  part  of  the  answer 
to  our  question.  And  though  this  is  the  more  important 
part,  it  is  also  so  very  evident,  that  we  do  not  need  to  make 
this  discourse  swell  to  a  bulk  too  unproportionable  to  the 
rest  it  is  to  be  joined  with  by  speaking  largely  to  it. 

Although  we  have  not  the  name  of  faith  in  this  text,  we 
have  the  thing.  It  is  not  named,  but  it  is  described,  so  as 
that  it  may  easily  be  understood,  both  what  it  is,  and  how 
necessary  to  our  purpose. 

1.  What  it  is,  or  what  measure  and  degree  of  it,  that 

*  Maxim.  Tyr.  Dissert.  2. 


CONCERNIXG  UXION  AMONG  PROTESTANTS,      143 

would  Ijo  of  such  great  use  in  such  a  case.  We  are  told 
with  great  emphasis,  The  riches  of  the  full  assurance  of 
understanding,  to  the  acknowledgment  of  the  mystery  of 
God,  and  of  tlie  Father,  and  of  Christ.    Such  as  whereby, 

1 .  Our  understandings  are  duly  enlightened  so  as  men- 
tally to  entertain  aright  the  doctrine  of  the  gospel,  i.  e. 
1,  Distinctly  to  apprehend  the  meaning  and  design  of  this 
mysterious  revelation  of  God  in  Christ.  2.  And  to  be  fully 
assured  of  the  truth  of  it. 

2.  Such  again,  as  whereby  our  hearts  are  overcome,  so 
as  practically  and  vitally  to  receive  it,  i.  e.  to  acknowledge, 
receive,  resign,  intrust,  and  subject  ourselves  unto  God  in 
Christ  revealed  in  it. 

2.  And  of  how  vast  importance  this  is  towards  our  esta- 
blishment, the  confirming,  fortifying,  and  uniting  of  our 
hearts,  and  our  joint  preservation  in  our  Christian  state 
(the  main  thing  we  are  to  design,  and  be  solicitous  for),  we 
may  see  in  these  particulars. 

1.  Hereby  we  should  apprehend  the  things  to  be  truly- 
great  wherein  we  are  to  unite.  That  union  is  not  like  to 
be  firm  and  lasting,  the  centre  whereof  is  a  trifle.  It  must 
be  somewhat  that  is  of  itself  apt  to  attract  and  hold  our 
hearts  strongly  to  it.  To  attempt  with  excessive  earnest  • 
ness  a  union  in  external  formalities  that  have  not  a  value 
and  goodness  in  themselves,  when  the  labour  and  difficulty 
is  so  great,  and  the  advantage  so  little,  how  hopeless  and 
insignificant  would  it  be  !  The  mystery  of  God,  even  of 
the  Father,  and  of  Christ,  how  potently  and  constantly 
attractive  would  it  be,  if  aright  understood  and  acknow- 
ledged !    Here  we  should  understand  is  our  life  and  our  all. 

2.  Hereby  we  should,  in  comparison,  apprehend  all  things 
else  to  be  little.  And  so  our  differences  about  little  things 
would  languish  and  vanish.  We  should  not  only  know, 
but  consider  and  feelingly  apprehend,  that  we  agree  in  far 
greater  things  than  we  differ  in  :  and  thence  be  more 
strongly  inclined  to  hold  together,  by  the  things  wherein 
we  agree,  than  to  contend  with  one  another  about  the 
things  wherein  we  differ. 


144  COKCERNING  CNION  AMONG  PROTESTANTS. 

3.  Hereby  our  religion  would  revive,  and  become  a  vital 
powei-ful  thing  ;  and  consequently  more  grateful  to  God, 
and  awful  to  men. 

1.  More  grateful  to  God,  who  is  not  pleased  with  the 
stench  of  carcasses,  or  with  the  dead  shows  of  religion 
instead  of  the  living  substance.  We  should  hereupon  not 
be  deserted  of  the  divine  presence,  which  we  cannot  but 
reckon  will  retire,  when  we  entertain  him  but  with  insipid 
formalities.  What  became  of  the  Christian  interest  in  the 
world,  when  Christians  had  so  sensibly  diverted  from  mind- 
ing the  great  things  of  religion  to  little  minute  circura- 
stances,  about  which  they  affected  to  busy  themselves,  or 
to  the  pursuit  of  worldly  advantages  and  delights  ? 

2.  More  awful  to  men.  They  who  are  tempted  to 
despise  the  faint  languid  appearances  of  an  impotent  ineffi- 
cacious, spiritless  religion,  discern  a  majesty  in  that  which 
is  visibly  living,  powerful,  and  productive  of  suitable  fruits. 
Who  that  shall  consider  the  state  of  the  Christian  church, 
and  the  gradual  declining  of  religion  for  that  three  hun- 
dred years  from  Constantine's  time  to  that  of  Phocas, 
but  shall  see  cause  at  once  to  lament  the  sin  and  folly  of 
men,  and  adore  the  righteous  severity  of  God  ]  For  as 
Christians  grew  gradually  to  be  loose,  wanton,  sensual,  and 
their  leaders  contentious,  luxurious,  covetous,  proud,  ambi- 
tious aflPecters  of  domination,  so  was  the  Christian  church 
gradually  forsaken  of  the  divine  presence.  Inasmuch  as 
that  at  the  same  time  when  Boniface  obtained  from  Phocas 
the  title  of  universal  bishop,  in  defiance  of  the  severe  sen- 
t<?nce  of  his  predecessor  Gregory  the  Great,  sprang  up  the 
dreadful  delusion  of  Mahomet.*  And  so  spread  itself  to 
this  day,  through  Asia,  Africa,  and  too  considerable  a  part 
of  Europe,  that  where  Christians  were  twenty  or  thirty  to 
one,  there  was  now  scarce  one  Christian  to  twenty  or  thirty 
Mahometans  or  grosser  pagans.  And  what  between  the 
Mahometan  infatuation,  and  the  Popish  tyranny,  good 
Lord  ?   what  is  Christendom  become  ?  when  by  the  one, 

*  IJerewiWKi's  ii.qiiiries. 


CONCERNING  UNION  AMONG  PROTESTANTS.  145 

the  very  name  is  lost,  and  by  the  other,  little  else  left  but 
the  name  ? 

4.  Hereby  we  shall  be  enabled 'most  resolvedly  to  suffer 
being  called  to  it,  when  it  is  for  the  great  things  of  the 
Gospel,  the  mystery  of  God,  and  of  the  Father,  and  ot 
Christ,  clearly  and  with  assurance  understood  and  acknow- 
ledged. Such  a  faith  will  not  be  without  its  pleasant 
relishes.  'Tis  an  uncomfortable  thing  to  suffer  either  for 
the  mere  spiritless,  uncertain,  inoperative  notions  and 
opinions,  or  for  the  unenlivened  outward  forms  of  religion, 
that  we  never  felt  to  do  us  good,  in  which  wc  never  tasted 
sweetness,  or  felt  power,  that  we  were  really  nothing  ever 
the  better  for.  But  who  will  hesitate  at  suffering  for  so 
great  things  as  the  substantial  of  the  Gospel,  which  he 
hath  clearly  understood,  whereof  he  is  fully  assured,  and 
which  he  hath  practically  acknowledged  and  embraced,  so 
as  to  feel  the  energy  and  power  of  them,  and  relish  their 
delicious  sweetness  in  his  soul  ?  And  though  by  such 
suffering  he  himself  perish  fi-om  off  this  eartli,  his  religion 
lives,  is  spread  the  more  in  the  present  age,  and  propagated 
to  after-ages  ;  so  seminal  and  fruitful  a  thing  is  the  blood 
of  martyrs  !  as  hath  always  been  observed.  And  as  such 
a  faith  of  the  mystery  of  the  gospel  appears  to  have  this 
tendency  to  the  best,  firmest,  and  most  lasting  union  among 
Christians,  and  the  consequent  preservation  of  the  Chris- 
tian interest,  this  mystery  being  more  generally  considered 
only  ;  so  this  tendency  of  it  would  be  more  distinctly  seen 
if  we  should  consider  the  more  eminent  and  remarkable 
parts  of  it ;  the  mystery  of  the  Redeemer's  person,  the 
Emmanuel,  God  uniting  himself  with  the  nature  of  man  ; 
his  office,  as  reconciler  of  God  and  man  to  each  other  ; 
his  death,  as  a  propitiatory  sacrifice  to  slay  all  enmity  ;  his 
victory  and  conquest  over  it,  wherein  is  founded  his 
universal  empire  over  all ;  his  triumphant  entrance  into 
heaven,  whitlicr  he  is  to  collect  all  that  ever  loved,  trusted, 
and  obeyed  liim,  to  dwell  and  be  conversant  together  in  his 
eternal  love  and  praises.     How  directly  do  all  these  tend  to 

K 


146  CONCERNING  UNION  AMONG  PROTESTANTS. 

endear  and  bind  the  hearts  and  souls  of  Christians  to  God 
and  him,  and  one  another  in  everlasting  bonds. 

Thus  then  we  have  the  answer  to  our  question  in  the 
two  parts  of  the  text.  The  former  pointing  out  to  us  the 
subjects  of  oui-  union,  with  the  uniting  principle  by  which 
they  are  to  be  combined  with  one  another ;  the  other  the 
centre  of  it,  with  the  uniting  principle  whereby  they  are 
all  to  be  united  in  that  centre. 

Use.  And  what  now  remains,  but  that  we  lament  the 
decay  of  these  two  principles,  and,  to  our  uttermost,  endea- 
vour the  revival  of  them. 

1.  We  have  great  cause  to  lament  their  decay  ;  for  how 
visible  is  it  !  and  how  destructive  to  the  common  truly 
Christian  interest !  It  w^as  once  the  usual  cognizance  of 
those  of  this  holy  profession,  "  See  how  these  Christians 
love  one  another,  and  even  refuse  not  to  die  for  each 
other !"  Now  it  may  be,  "  How  do  they  hate  !  and  are  like 
to  die  and  perish  by  the  hands  of  one  another  !"  Our  Lord 
himself  gave  it  them  to  be  their  distinguishing  character, 
"  By  this  shall  all  men  know  that  ye  are  my  disciples  if 
you  love  one  another."  Good  Lord  !  what  are  they  now 
to  be  kno^^^l  by  ? 

And  what  a  cloudy,  wavering,  uncertain,  lank,  spiritless 
thing  is  the  faith  of  Christians  in  this  age  become  !  How 
little  are  the  ascertaining  grounds  of  it  understood,  or 
endeavoured  to  be  understood  ?  Most  content  themselves  to 
profess  it  only  as  the  religion  of  their  country,  and  which 
was  delivered  to  them  by  their  forefathers.  And  so  are 
Christians  but  upon  the  same  terms  as  other  nations  are 
Mahometans,  or  more  gross  pagans,  as  a  worthy  writer  some 
time  since  took  notice."*  How  few  make  it  their  business 
to  see  things  with  their  own  eyes,  to  believe,  and  be  sure 
that  J^us  is  the  Christ,  the  Son  of  the  living  God  !  How 
far  are  we  from  the  riches  of  the  full  assurance  of  under- 
standing !  How  little  practical  and  governing  is  the  faith 
of  the  most !     How  little  doth  it  import  of  an  acknowledg- 

*  Pink's  Trial  of  a  Christian's  love  to  Christ. 


CONCERNING  UNION  AMONG  PROTESTANTS.  147 

ment  of  the  mystery  of  God,  viz,  of  the  Father,  and  of 
Christ !  How  little  effeciual  is  it  !  which  it  can  be  but  in 
proportion  to  the  grounds  upon  which  it  rests.  When  the 
gospel  is  received,  not  as  the  word  of  man,  but  of  God,  it 
works  effectually  in  them  that  so  believe  it ;  1  Thess. 
ii.  13. 

2.  Let  us  endeavour  the  revival  of  these  principles. 
This  is  that  in  reference  whereto  we  need  no  human  laws. 
We  need  not  edicts  of  princes  to  be  our  warrant  for  this 
practice,  loving  one  another,  and  cleaving  with  a  more 
grounded  lively  faith  to  God  and  his  Christ.  Here  is  no 
place  for  scruple  of  conscience  in  this  matter.  And  as  to 
this  mutual  love  :  what  if  others  will  not  do  their  parts  to 
make  it  so  1  What,  shall  we  only  love  them  that  love  us, 
and  be  fair  to  them  that  are  fair  to  us,  salute  them  that 
salute  us  ?  Do  not  even  the  publicans  the  same  ?  What 
then  do  we  more  than  others  1  as  was  the  just  expostulation 
of  our  Saviour  upon  this  supposition.  Matt.  v.  47. 

And  let  us  endeavour  the  more  thorough  deep  radication 
of  our  faith,  that  it  may  be  more  lively  and  fruitful :  which 
this  apostle  you  see  (not  forgetting  his  scope  and  aim) 
further  presses  in  the  following  verses,  testifying  his  joy  for 
what  he  understood  there  was  of  it  among  these  Christians. 
"  Though  I  be  absent  in  the  flesh,  yet  I  am  with  you  in  the 
spirit,  joying  and  beholding  your  order,  and  the  steadfast- 
ness of  your  faith  in  Christ,"  ver.  5.  And  exhorting  them  to 
pursue  the  same  course  :  "  As  ye  have  received  Christ  Jesus 
the  Lord, .  so  walk  ye  in  him  ;  rooted  and  built  up  in  him, 
stablished  in  the  faith,  as  ye  have  been  taught,  abounding 
therein  vsdth  thanksgiving,"  ver.  6,  7. 

And  what  also,  must  we  suspend  the  exercise  and 
improvement  of  our  faith  in  the  great  mysteries  of  the 
gospel,  till  all  others  will  agree  upon  the  same  thing  ?  Let 
us  do  our  ovm  part,  so  as  we  may  be  able  to  say,  "  Per  me 
non  stetit,  It  was  not  my  fault,  but  Christians  had  been 
combined,  and  entirely  one  with  each  other,  but  they  hud 
been  more  thoroughly  Christian,  and  more  entirely  united 
with  God  in  Christ,  that  Christianity  had  been  a  more  lively 


CONCEKNIXG  UNION  AMONG  PROTESTANTS. 

powerful,  awful,  amiable  thing.  If  the  Christian  community 
moulder,  decay,  be  enfeebled,  broken,  dispirited,  ruined  in 
great  part,  this  ruin  shall  not  rest  under  my  hand."  "We 
shall  have  abundant  consolation  in  our  own  souls,  if  we 
can  acquit  ourselves,  that  as  to  these  two  things,  we  lamented 
the  decay  and  loss,  and  endeavoured  the  restitution  of 
them,  and  therein,  as  much  as  in  us  was,  of  the  Christian 
interest. 


I 


CARNALITY  OF  RELIGIOUS  CONTENTIOl^, 

IN    TWO   SERMONS, 

PREACHED  AT  THK   MERCHANTS'  I.ECTURK,  IN  BROAD  BTRSKT. 


•  t 


THE  PREFACE  TO  THE  READERS. 


This  title  no  body  can  think  is  meant  to  condemn  all 
contention  about  matters  of  religion  as  carnal  ;  but  since 
there  is  too  much  which  is  apparently  so,  it  only  signifies  it 
to  be  the  design  of  the  following  discourse  to  shew  what 
contention  that  is,  and  when,  or  in  what  case,  though  it 
hath  religion  for  its  object,  it  may  not  have  it  for  its  prin- 
ciple, but  that  very  frequently,  the  lust  of  the  flesh  hides 
itself  under  that  specious  name.  And  to  shew  wherein, 
while  it  aff^ects  to  hide,  yet  unawares  it  discovers  itself,  in 
the  management  of  affairs  of  that  sacred  kind.  Thus  it 
often  really  is  ;  and  then  is  that  noble  cause  as  ignobly 
served,  as  when  (according  to  that*  father's  observation)  a 
man  proves  to  be  unfaithful  even  for  the  faith,  and  sacrile- 
gious for  religion. 

When  in  one  place  (Jude,  3)  Christians  are  exhorted  to 
contend  earnestly  for  the  faith  ;  and  in  another  (2  Tim. 
ii.  24)  we  are  told  the  servant  of  the  Lord  must  not  strive  ; 
'tis  plain  there  is  a  contention  for  religion,  which  is  a  duty, 
and  there  is  a  contention  even  concerning  religion  too, 
which  is  a  sin.  And  that  sin  the  apostle  in  this  context, 
out  of  which  our  discourse  arises,  doth  deservedly  expose 
by  the  name  of  flesh,  and  of  the  lust,  or  of  the  works  there- 
of ;  such  as  wrath,  variance,  envy,  hatred,  &c.  Whence 
it  is  easy  to  collect  in  what  sense  it  is  said  in  the  men- 
tioned place,  the  servant  of  the  Lord  must  not  strive,  viz. 
as  that  striving  excludes  the  gentleness,  the  aptness  to 
instruct,  and  the  patience,  which  are  in  the  same  place 
enjoined,  where  that  striving  is  forbidden.  And  from  thence 
it  is  ec^ually  easy  to  collect,  too,  in  what  sense  we  ought 

*  Cypr.  de  Simplicit.  Prael. 


162  THE  PREFACE  TO  THE  READERS. 

to  contend  for  the  faith  earnestly,  i.  e.  with  all  that  earnest- 
ness which  will  consist  with  these,  not  with  such  as  excludes 
them  :  as  earnestly  as  you  will,  but  with  a  sedate  mind, 
full  of  charity,  candour,  kindness,  and  benignity  towards 
them  we  strive  with.  We  ought,  we  see  (in  the  mentioned 
place),  to  be  patient  towards  all  men.  Towards  fellow- 
Christians  there  should  certainly  be  a  more  peculiar  brotherly 
kindness. 

The  difference  is  very  great,  and  most  discernible  in  the 
effects,  between  the  church's  contention  against  enemies 
w^ithout  it,  and  contentions  within  itself.  The  former  unite 
it  the  more,  increase  its  strength  and  vigour.  The  latter 
divide  and  enfeeble  it.  As  to  those  of  this  latter  kind, 
nothing  is  more  evident,  or  deserves  to  be  more  considered, 
than  that  as  the  Christian  Church  hath  grown  more  carnal, 
it  hath  grown  more  contentious,  and  as  more  contentious, 
still  more  and  more  carnal.  The  savour  hath  been  lost  of 
the  great  things  of  the  gospel,  which  have  less  matter  in 
them  of  dispute  or  doubt  but  which  only  did  afford  proper 
nutriment  to  the  life  of  godliness  ;  and  it  hath  diverted  to 
lesser  things  (or  invented  such  as  w^ere,  otherwise,  none  at 
all),  about  which  the  contentious,  disputative  genius  might 
employ,  and  wherewith  it  might  entertain,  feed,  and  satiate 
itself. 

Thereby  hath  it  grown  strong  and  vigorous,  and  acquired 
the  power  to  transform  the  church  from  a  spiritual  society, 
enlivened,  acted,  and  governed  by  the  Spirit  of  Christ,  into 
a  mere  carnal  thing,  like  the  rest  of  the  world.  Carnality 
hath  become,  and  long  been  in  it,  a  governing  principle, 
and  hath  torn  it  into  God  knows  how  many  fragments  and 
parties  ;  each  of  which  will  now  be  the  church,  enclose 
itself  within  its  own  peculiar  limits,  exclusive  of  all  the 
rest,  claim  and  appropriate  to  itself  the  rights  and  privi- 
leges which  belong  to  the  Christian  Church  in  common, 
yea,  and  even  Christ  himself,  as  if  he  were  to  be  so  enclosed 
or  confined  :  and  hence  it  is  said,  Lo,  here  is  Christ,  or 
there  he  is,  till  he  is  scarce  to  found  any  where  ;  but  as, 
through  merciful  indulgence,  overlooking  our  sinful  follies, 


THE  PREFACE  TO  THE  READERS.  15j| 

he  is  pleased  to  afford  some  tokens  of  his  presence  both  here 
and  there.  Yet  also  how  manifest  are  the  tokens  of  his 
displeasure  and  retirement !  And  how  few  will  apprehend 
and  consider  the  true  cause  !  I  will  now  adventure  to  offer 
these  things  to  serious  consideration. 

1.  Wliether  for  any  party  of  Christians  to  make  unto 
itself  other  limits  of  communion  than  Christ  hath  made, 
and  hedge  up  itself  within  those  limits,  excluding  those 
whom  Christ  would  admit,  and  admitting  those  whom  he 
would  exclude,  be  not  in  itself  a  real  sin  ?  When  I  say 
mahe  to  itself,  this  more  peculiarly  concerns  those  who 
form  their  own  communions,  having  nothing  herein  imposed 
upon  them  by  civil  authority.  Let  others  censure  them- 
selves as  they  see  cause.  They  have  a  holy  table  among 
them,  the  symbol  of  their  communion  with  one  another  in 
the  Lord.  I  would  ask,  "  Whose  is  this  table  1  Is  it  the 
table  of  this  or  that  man,  or  party  of  men  ?  or  is  it  the 
Lord's  table  ?"  Then  certainly  it  ought  to  be  free  to  his 
guests,  and  appropriate  to  them.  And  who  should  dare  to 
invite  others,  or  forbid  these  1 

2.  If  it  be  a  sin,  is  it  not  a  heinous  one  ?  This  will  best 
be  understood  by  considering  what  his  limits  are.  Nothing 
seems  plainer  than  that  it  was  his  mind,  Christianity  itself 
should  measure  the  communion  of  Christians,  as  such  ; 
visible  Christianity  their  visible  communion.  It  will  here 
then  be  enquired  (as  in  all  reason  it  should)  what  Christianity 
is.  And  if  it  be,  every  one  will  understand  the  enquiry 
concerning  that,  as  they  would  concerning  any  thing  else, 
what  is  its  essence  ?  or  what  are  its  essentials,  or  wherein 
doth  it  consist  ?  Not  what  are  all  the  several  accidents  it 
may  admit  of  ?  as  you  w^ould  do,  if  it  were  enquired.  What 
IS  humanity  ?  Now  here  it  will  be  readily  acknowledged 
that  Christianity  (as  all  things  else  that  are  of  moral  consi- 
deration) must  be  estimated  more  principally  by  its  end, 
and  that  its  final  reference  is  not  to  this  world,  but  to  the 
world  to  come,  and  to  a  happy  state  there.  And  that,  con- 
sidering the  miserable  state  wherein  it  finds  the  souls  of 
men  here,  and  the  greater  misery  they  are  hereafter  liable 


154  THE  PREFACE  TO  THE  READERS. 

to,  it  must  design  tlieir  present  recovery,  and  finally,  their 
eternal  salvation. 

That  in  order  hereto  it  must  propound  to  men  some  things 
necessary  to  be  believed,  some  things  necessary  to  be  done. 
And  that  both  must  intend  the  making  of  them  good  in- 
order  to  the  making  them  happy,  or  the  saving  of  them 
fi'om  eternal  misery.  That  both  are  sufficiently  propounded 
by  the  kind  and  great  Author  of  this  constitution,  Christ 
himself,  in  his  word  or  Gospel.  That  this  Gospel,  besides 
many  incidental  things,  expressly  represents  some  things  as 
of  absolute  necessity  to  salvation,  by  which  are  settled  the 
very  terms  of  life  and  death  unto  sinners  ;  and  as  a  prin- 
cipal, most  comprehensive,  and  most  fundamental  thing  to 
all  the  rest,  requires  men's  resigning  and  subjecting  them- 
selves unto  him  ;  or  putting  themselves  by  solemn  covenant 
into  his  hands,  or  under  his  conduct,  to  be  by  him  brought 
to  God,  and  made  finally  happy  in  him. 

Whatsoever  therefore  is  of  absolute  necessity  tc  this  end 
is  essential  to  Christianity.  Christians  then  are  a  sort  of 
men  tending  to  God  and  blessedness  under  the  conduct  of 
Christ,  to  whom  they  have  by  covenant  devoted  themselves, 
and  to  God  in  him.  Visible  Christians  are  such  as  are  in 
this  visible  tendency,  with  their  children,  yet  in  minority, 
and  not  capable  of  making  an  understanding  profession 
themselves.  Such  as  have  arrived  to  that  capacity  are  no 
longer  to  be  considered  in  their  parents,  but  apart  by  them- 
selves. They  that  have  been  sufficiently  instructed  in  the 
principles  of  the  Christian  religion,  that  have  devoted  them- 
selves to  God  in  Christ,  and  live  in  their  general  course 
conformably  to  his  holy  rules,  are  visibly  personal  cove- 
nanters. 'Tis  plainly  the  mind  of  Christ,  that  those  be 
received  into  that  plenary  communion  which  belongs  to  the 
Christian  state  ;  and  particularly,  unto  that  sacred  rite 
which  is  the  communion  of  his  body  and  blood,  and  wherein 
the  new  testament  or  covenant  hath  its  solemn  obligation, 
and  wherein  as  foederati,  or  2^^^'sons  in  covenant,  they  have 
more  express  communion  with  him,  and  one  another. 

They  that  are  yet  unacquainted  with  the  most  necessary 


THE  PREFACE  TO  THE  READERS.  155 

things  of  Christian  religion,  are  to  be  held  as  catechumens 
under  instruction,  if  they  be  willing.  They  that  live  licen- 
tiously in  the  state  of  penitents,  till  they  give  that  proof  of 
their  serious  repentance,  as  that  their  profession  thereof 
appear  not  to  be  slight  and  ludicrous  ;  they  that  refuse  to 
learn,  or  be  reformed,  that  live  in  open  hostility  against  the 
known  laws  of  Christ ;  are  not  visible  Christians,  are  not 
visibly  in  the  way  of  salvation.  Visible  subjection  and  visible 
rebellion  are  inconsistencies.  If  therefore  any  society  of  men, 
professedly  Christians,  do  make  other  limits  of  their  commu- 
nion ;  admitting  those  that  Christ's  rule  excludes,  excluding 
them  whom  it  would  admit ;  especially,  if  the  alteration  be 
not  only  by  the  making  those  things  necessary  which  he  hath 
not  revealed  or  enjoined  as  necessary,  but  which  he  hath 
not  revealed  or  enjoined  at  all ;  and  so  is  not  only  to  add  to 
Christian  religion  taken  at  large,  but  even  to  its  essentials ; 
this  is  substantially  to  change  the  evangelical  covenant,  to 
make  it  another  thing,  to  break  Christ's  constitution,  and  set 
up  another.  If  they  be  little  things  only  that  we  add,  we 
must  know  that  there  is  nihil  minimum  in  religion.  What, 
if  as  little  as  they  are,  many  think  them  sinful,  and  are  there- 
by thrown  off  from  our  communion  ?  The  less  they  are,  the 
greater  the  sin  to  make  them  necessary,  to  hang  so  great 
things  upon  them,  break  the  church's  peace  and  unity  by 
them,  and  of  them  to  make  a  new  gospel,  new  terms  of  life 
and  death,  a  new  way  to  heaven.  And  is,  as  much  as  in  us 
lies,  to  make  things  of  highest  necessity  depend  not  only 
upon  things  of  no  necessity,  but  that  are,  in  our  religion, 
perfect  nullities,  not  having  any  place  there  at  all.  And 
thereupon  is,  in  effect,  to  say.  If  you  will  not  take  Chris- 
tianity with  these  additions  of  ours,  you  shall  not  be  Chris- 
tians, you  shall  have  no  Christian  ordinance*;  no  Christian 
worship  ;  we  will,  as  far  as  in  us  is,  exclude  you  heaven 
itself,  and  all  means  of  salvation.  And  upon  the  same 
ground  upon  which  they  may  be  excluded  one  communion 
by  such  arbitrary  devised  measures,  they  may  be  excluded 
another  also,  and  be  received  no  where.  And  if  their 
measm-es  differ,  they  all  exclude  one  another ;  and  hence, 


156  THE  PREFACE  TO  THE  READERS. 

SO  many  churches,  so  many  Christendoms.  If  this  be 
sinful,  it  is  a  sin  of  the  deepest  die.  Whereas  the  Holy 
Scriptures  speak  with  such  severity  as  we  know  they  do,  of 
the  altering  of  man's  landmarks,  what  may  we  think  of 
altering  God's  ?  And  the  sin  is  still  the  greater,  if  the 
things  of  highest  necessity  are  overlooked  in  the  meantime 
as  trifles,  tithing  of  mint  is  stood  upon,  but  judgment,  faith, 
mercy,  and  the  love  of  God  passed  over  (as  Matt,  xxiii.  23, 
Luke  xi.  42),  infidels  poured  in  upon  the  church  !  wolves 
and  bears  under  the  name  of  sheep,  and  the  lambs  of  Christ 
(which  he  requires  to  be  fed)  throwTi  out  into  the  wilder- 
ness ! 

3.  But  if  we  suppose  it  a  sin,  and  so  heinous  a  one,  how 
far  doth  the  guilt  of  it  spread  !  How  few"  among  the  several 
sorts  and  parties  of  Christians  are  innocent,  if  the  measures 
of  their  several  communions  were  brought  under  just  and 
severe  examination  !  How  few  that  lay  their  communions 
open  to  visible  Christians  as  such,  excluding  none  of  what- 
soever denomination,  nor  receiving  any  that  by  Christian 
rational  estimate  cannot  be  judged  such  ! 

4.  How  few  that  consider  this  as  the  provoking  cause  of 
Christ's  being  so  much  a  stranger  to  the  Christian  church  ! 
And  how  little  is  it  to  be  hoped  we  shall  ever  see  good  days 
till  this  wasting  evil  be  redressed  !  or  that  our  glorious 
Redeemer,  who  is  head  of  all  things  to  the  church,  should 
ever  own  it  by  visible  favours,  should  protect,  cherish, 
enlarge  it,  or  make  it  spread  in  the  w^orld  (and  how  little  it 
is  naturally  in  any  probability  of  doing  so  !)  or  that  he 
should  treat  it  as  his,  while  it  is  so  little  itself,  and  so  little 
one  !  In  the  present  (most  deplorable)  state  of  things, 
private  (that  is,  carnal)  interest  is  the  thing  every  where 
designed,  by  one  party,  and  another.  And  by  wishing  the 
prosperity  of  the  church,  or  endeavouring  it,  is  only  meant 
seeking  the  prosperity  of  our  own  party.  So  that  there  can 
be  no  united  prayers  nor  joint  endeavours  for  any  truly 
common  good  ;  but  what  seems  desirable  to  some,  is  dreaded 
and  deprecated  by  all  the  rest.  Thus  for  thirteen  or  fourteen 
hundred  years  hath  the  church  been  gradually  growing  a 


THE  PREFACE  TO  THE  READERS.  167 

multiform,  mangled,  shattered,  and  most  deformed  thing  ; 
broken  and  parcelled  into  nobody  knows  how  many  several 
sorts  of  communions.  The  measures  whereof  how  strangely 
alien  have  they  been  from  those  which  were  genuine  and 
primitive,  i.  e.  from  substantial  Christianity,  and  the  things 
that  must  concur  to  make  up  that.  Instead  of  sound  know- 
ledge of  the  few,  clear,  and  great  things  of  religion,  a  great 
many  doubtful  opinions  ;  the  taking  one  side  in  a  disputed 
point ;  the  determination  of  a  logical  question,  understand- 
ing, or  saying  one  understands  (whether  we  do  or  no),  a 
metaphysical  nicety  ;  and  sometimes  professing  to  believe 
somewhat  that  Scripture  never  said,  or  shews  itself  never  to 
have  meant,  and  that  is  most  manifestly  contrary  to  all 
reason  and  common  sense.  Instead  of  reverent,  decent, 
grave  worship  ;  affected,  scenical,  ludicrous  formalities, 
uncouth  gesticulations,  disgusted  countenances,  with  I  know 
not  what  empty  shows  of  a  forced  and  feigned  devotion  ; 
which  things  also  were  to  serve  instead  of  orderly,  unre- 
provable  conversation,  of  serving  Grod,  and  of  doing  good  to 
other  men  ;  and  to  expiate  the  crimes  of  a  very  bad  one,  to 
make  amends,  and  atone  for  the  lewdest,  the  most  licentious, 
and  most  mischievous  practices. 

In  sum  ;  not  only  are  things  most  alien  from  real  Cbris •• 
tianity  added  to  it,  but  substituted  in  the  room  of  it,  and 
preferred  before  it ;  yea,  and  things  most  destructive  of  it, 
indulged  and  magnified  in  opposition  to  it.  This  is  too 
generally  the  state  of  the  carnalized  Christian  church  And 
never  were  there  more  fervent  contentions  among  all  sorts, 
whose  notions,  opinionSj  modes,  and  forms  are  to  be  pre- 
ferred. 

The  word  of  God  tells  us  that  to  be  carnally  minded  is 
death.  These  contests  seem  therefore  to  express  great  soli- 
citude how  most  neatly  to  adorn  a  carcass,  or  at  best  how 
with  greatest  art  and  curiosity  to  trim  and  apparel  gorge- 
ously a  languishing  man,  in  the  feared  approaches  of  death, 
instead  of  endeavouring  to  save  his  life.  But  if  any  en- 
deavour to  that  purpose  were  yet  to  be  used,  what  should 
it  be  ?     That  any  man  should  go  about  to  propose  to  the 


158  THE  PREFACE  TO  THE  EEADERS, 

Christian  church,  were  both  presumptuous  and  hopeless. 
We  can  only  speak  our  wishes  to  men,  and  offer  them  in 
solemn  supplications  to  God.  And  it  were  a  happy  omen, 
if  good  men  could  once  agree  what,  in  particular,  to  pray 
for  ;  it  being  out  of  question  that  such  men  would  not  be 
guilty  of  so  much  hypocrisy,  as,  to  their  uttermost,  not 
seriously  to  endeavour,  what  they  durst  adventure  and 
thought  it  necessary  to  make  the  subject  of  their  prayers. 
And  one  would  think  it  should  not  be  difficult  to  men  of 
sincere  minds,  upon  serious  consideration  of  the  present 
sad  state  of  things,  not  only  in  general  to  pray  for  the  true 
spiritual  welfare  of  the  church  of  Christ  in  the  world  ;  but 
so  far  to  be  particular,  as  to  pray  in  order  thereto,  that  it 
may  be  nu)re  entirely  one  ;  Eph.  iv.  4.  We  are  told,  There 
is  one  body,  and  one  Spirit.  That  the  Spirit  is  but  one, 
we  are  sure  is  true  in  fact :  and  so  we  are  that  the  body 
animatedly  that  Spirit,  as  it  is  such,  can  be  but  one  also. 
But  the  apostle's  business  in  that  place,  is  not  merely  to 
assert  such  a  union,  as  there  already  was,  but  also  to  per- 
suade to  such  a  one  as  there  yet  was  not ;  ^.  e.  that  it  might 
be  more  entire  and  complete  than  hitherto  it  was  ;  and  that 
such  a  unity  might  be  preserved  in  the  bond  of  peace  ;  and 
this  in  order  to  its  growth  to  the  measure  of  the  stature  of 
a  perfect  man  in  Christ ;  implying  plainly  enough,  that 
the  less  it  was  one  the  less  it  would  grow.  Which  also  is 
sufficiently  evident  in  itself.  For  it  is  first  plain  in  the 
nature  of  the  thing,  that  by  how  much  it  is  more  divided 
and  multifonn,  it  will  appear  the  less  considerable  in  the 
world,  and  so  be  less  apt  to  attract  and  draw  in  others. 
Yea,  and  its  appearance  and  aspect  will  not  only  be  less 
inviting  and  attractive  ;  but  it  will  be  offensive,  and  create 
prejudices  in  the  minds  of  men  against  Christianity  itself. 
Which  appears  the  plain  meaning  of  that  petition  of  our 
blessed  Lord,  when  he  was  leaving  the  world  (John,  xvii.  21), 
That  they  all  might  be  one,  as  thou.  Father,  art  in  me,  and 
I  in  thee,  that  they  also  might  be  one  in  us,  that  the  world 
may  believe  that  thou  hast  sent  me.  Implying  manifestly, 
that  if  they  did  not  appear  one,  it  would  strongly  tempt  the 


THE  rilEFACE  TO  THE  HEADERS.  1.59 

world  to  infidelity.  Whereupon  all  good  men  have  a 
migiity  inducement  to  unite  in  this  request ;  for  more 
entire  visible  oneness  in  the  Christian  church,  not  only  from 
the  example  of  our  Lord  leading  them  in  this  request,  but 
from  the  reason  also  by  which  he  enforces  it,  that  other- 
wise the  rest  of  the  world  must  be  confii-med  and  obdured 
in  their  infidelity.  Who  sees  not  therefore  that  the  Christian 
interest  is  naturally  obstructed  in  its  extensive  growth  by 
the  visible  disunion  of  the  Christian  community  1  for  it  can 
scarce  admit  to  be  called  a  society  in  its  present  torn  and 
shattered  state. 

And  again,  its  divisions  being  (as  they  cannot  be  other 
than)  criminal,  the  effect  of  indulged  carnality,  and  designed 
to  serve  the  canial  interest  of  this  or  that  party,  in  opposi- 
tion to  the  rest ;  they  hereby  not  only  offend  and  give 
scandal  to  the  world,  who  thereupon  discern  nothing  of 
peculiar  excellency  in  the  Christian  profession,  Avhen  under 
it  they  see  men  driving  but  such  low  designs,  as  they  them- 
selves (more  honestly)  do  without  any  such  veil ;  but  they 
offend  the  Spirit  of  Christ  too,  who,  thereupon,  in  great  degrees, 
withdraws  itself ;  not  totally,  which  could  not  consist  with 
the  promise  (Matt,  xxviii.  20),  I  am  with  you  always,  unto 
the  end  of  the  world  ;  but  unto  such  degrees  as  shall  testify 
displeasure.  And  hence  is  the  growth  of  the  church  obstructed, 
not  only  naturally,  but  penally  too.  Whence  it  is  most  evi- 
dent, that  they  cannot  with  judgment  pray  for  the  spiritual 
welfare  of  the  church  of  Christ,  who  pray  not  for  its  union  ; 
nor  with  sincerity,  who  to  their  uttermost  endeavour  it  not 
also.  Nor  can  there  be  true  seriousness,  insomuch,  but  the 
consideration  must  ensue,  what  course  is  most  likely  to 
serve  so  desirable  an  end.  And  since  necessary  things  are 
most  plain,  and  less  liable  to  dispute  and  doubt ;  and  it  is 
matter  of  fact,  obvious  to  every  observing  eye,  that  the 
disceptations  and  divisions  in  the  Christian  church,  which  are, 
and  have  l.»een,  from  age  to  age,  do  fur  tlie  most  part  arise 
from  the  addition  of  unnecessary  things  to  it,  which  belong 
not  to  its  constitution;  and  which  while  some  thinlc  lawful 
only,  and  at  best  but  an  ornament  to  it,  others  think  sinful 


,*^ 


160   "^     THE  PREFACE  TO  THE  KEADERS. 

and  a  deformity ;  it  cannot  hence  but  appear  a  thing  much 
to  he  desired,  and  endeavoured,  that  these  occasions  of 
offence  and  division  might  cease,  and  be  removed.  Which 
even  they  that  think  such  additions  to  be,  for  the  matter  of 
them,  lawful,  might  yet  see  reason  enough  to  desire  and  to 
endeavour  should  be  taken  away  ;  yea,  though  they  appre- 
hend them  of  some  use  ;  it  being  so  manifest  that  the  hurt 
which  accrues  by  them  is  imspeakably  more.  And  besides, 
one  would  think  it  should  not  be  unapprehensible  to  any 
man  that  allows  himself  the  free  use  of  his  thoughts,  that 
though  he  should  continue  of  the  judgment,  that  such 
additions  were  in  the  matter  of  them  lawful,  yet  the  making 
them  additional  terms  of  Christian  commimion  must  be 
highly  sinful,  as  being  the  introduction  of  a  new  Christi- 
anity.   Christian  communion  being  of  Christians  as  such. 

But  this  amputation  is,  according  to  the  present  posture 
of  men's  minds  all  the  Christian  world  over,  a  thing  equally 
to  be  desired  and  despaired  of :  as  a  general  union  therefore 
is,  in  the  mean  time.  We  cannot  unite  with  them  who 
insist  upon  terms  of  union  that  we  judge  unlawful  in  those 
things.  For  those  that  insist  upon  terms  that  we  think  not 
simply  unlaw^ful,  w^hile  yet  they  are  different,  in  several 
Christian  societies ;  we  cannot,  therein,  unite  with  any ;  but 
we  must,  for  ought  we  know,  divide  fi-om  as  many.  That 
only  which  the  present  state  of  things  admits  of,  is,  that  we 
keep  ourselves  united  in  mind  and  spirit  with  all  serious 
Christians,  in  the  plain  and  necessary  things  wherein  they 
all  agree  :  that  w^e  preserve  in  our  own  spirits  a  resolved 
unaddictedness  to  any  party,  in  the  things  wherein  they 
differ :  that  for  actual  and  local  communion  (which  we 
cannot  have  with  all  the  Christians  in  the  world,  and  can 
have  comparatively  but  with  a  few),  w^e  join  with  them 
that  come  nearest  us,  i.  e.  that  we  judge  come  nearest  to 
our  common  rule  :  that  (as  some  means  hereto)  we  espe- 
cially labour  to  centre  in  some  such  scheme  of  doctrinals, 
as  for  which  all  these  profess  to  have  a  common  reverence ; 
that  while  our  union  cannot  as  yet  be  so  extensive  as  it 
ought,  it  may  be  as  extensive  as  we  can  ;  that  the  gospel 


THE  PREFACE  TO  TUE  READERS.  161 

be  not  hindered,  and  that  our  ministry  may  be  the  more 
successful  and  profitable  to  the  promoting  of  the  common 
salvation,  among  those  that  attend  upon  it.  Such  schemes 
or  collections  of  doctrines,  reduced  into  an  order  (as  gold 
formed  into  a  vessel,  whereas  truth,  as  it  lies  in  the  Holy 
Scriptures,  is  as  gold  in  the  mass),  may  be  of  use  (as  they 
have  always  been  used  in  the  cnurch  in  all  ages)  more  dis- 
tinctly to  inform  others  concerning  our  sentiments  (though 
the  use  is  less,  that  after  thorough  search  and  inquiry  they 
can  be  of  to  oneself),  provided  they  be  avowed  to  be  looked 
upon  but  as  a  inensura  7nensurata,  reserving  unto  the  Scrip- 
tures the  honour  of  being  the  only  inensura  tnensurans ; 
and  so  that  we  only  own  them  as  agreeable  to  the  Scrip- 
tures. And  again,  that  we  declare  we  take  them  to  be 
agreeable  thereto  in  the  main,  or  for  substance,  without 
attributing  a  sacredness  to  the  very  words  of  a  mere  human 
composition ;  which  indeed  we  cannot  attribute  to  the  words 
used  in  the  translation  of  the  Bible  itself.  And  that  for  the 
things  we  believe  them  with  a  degree  of  assent  proportion- 
able to  their  greater  or  less  evidence.  This,  through  the 
blessing  of  God,  such  as  have  used  a  sincere  and  ingenuous 
freedom  one  with  another,  have  found  an  effectual  expe- 
dient to  deliver  their  minds  from  mutual  dcubt,  concerning 
each  other,  that  because  of  some  different  modes  of  express- 
ing their  sentiments,  they  held  very  different  opinions, 
which  they  have  found  to  be  a  mistake  on  one  hand  and 
the  other ;  and  have  given  and  received  satisfaction,  they 
intended  nothing  that  ought  to  be  reckoned  into  the  account 
of  Socinian,  Pelagian,  Popish,  Arminian  or  Antinomian 
errors.  That  fraudulent  and  unjust  way  of  making  the 
estimate,  being  justly  exploded,  that  whosoever  shall  in 
some  things  that  touch  not  the  main  points  of  difference, 
say  as  some  other  of  these  do,  must  therefore  be  of  their 
minds  throughout.  Which  rule  of  judging  would  make  any 
Christian  be  taken  for  a  Jew,  a  Mahometan,  or  a  Pagan  ; 
there  being  no  intelligent  Christian,  but  must  say  many 
things  that  they  do. 

But  it  is  to  be  hoped  thia  engine  of  the  devil's  is  by  the 


162  THE  PEEP  ACE  TO  THE  READERS. 

mercy  of  God  broken,  so  as  that  the  people  shall  be  no 
more  frighted  from  attending  to  the  ministry  of  such  (be 
their  denomination  what  it  will)  as  use  apt  and  proper 
methods  to  awaken,  convince,  and  save  souls,  by  being  told 
they  are  Antinomians  or  Arminians,  &c.  It  being  upon 
inquiry  found,  that  persons  so  and  so  charged,  by  the  rash 
folly  of  some  that  understand  nothing  of  the  difference, 
besides  the  different  sound  of  those  odious  names,  do  really 
detest  the  doctrines  imputed  to  them.  And  that  further- 
more, while  we  look  upon  an  agreement  therein  as  a  suffi- 
cient character  of  one  sound  in  the  faith,  we  do  not  profess 
to  reckon  every  one  of  the  things  therein  contained  (with- 
out distinguishing  their  importance)  necessary  to  that  pur- 
pose. And  do  never  intend  our  communion  shall  be  limited, 
by  other  bounds  than  only  an  agreement  in  those  things 
for  doctrinals,  which  we  take  to  be  of  such  importance  and 
necessity,  as  without  the  belief  whereof  a  man  cannot  be  a 
sincere  Christian.  Which  certainly  cannot  but  be  a  very  few 
less  disputed  things,  among  them  that  profess  to  believe  the 
divine  authority  of  the  Scriptures,  and  that  will  allow  them 
to  be  interpreted  according  to  the  ordinary  ways  of  inter- 
preting other  writings.  That  for  matters  of  practice  in  the 
worship  of  God,  we  be  satisfied,  not  to  be  obliged  to  do 
things,  which  we  think  unlawful  ourselves,  without  enter- 
taining the  least  surmise,  but  that  many  good  men  may 
judge  some  things  lawful  that  we  do  not,  and  may  practise 
accordingly.  That  we  always  keep  oui"selves  in  a  prepared 
temper  of  spirit  to  receive  further  information  about  doubt- 
ful things.  That  we  cherish  in  our  souls  a  universal  sin- 
cere love  to  Christians  as  such  ;  and  to  men  as  men.  That 
we  studiously  endeavour  in  our  several  stations  the  doing 
the  most  general  good  we  can.  And  that  our  whole  design 
do  terminate  upon  what,  so  far  as  we  can  succeed  in  it, 
must  be  acknowledged  by  all  good  men  to  be  a  real  service 
to  the  church  of  Christ,  by  gathering  into  it  as  many  as 
w^e  can,  considering  it  as  made  up  of  persons  that  with 
judgment,  and  in  practice,  own  the  very  substance  of  Chris- 
dan  religion.     With  such  dispositions  of  mind  as  these,  we 


THE  PREFACE  TO  THE  READERS.  1G3 

shall,  in  this  divided  state  of  the  Christian  church,  be  inno- 
cent of  the  sinful  evil  of  its  divisions,  and  keep,  as  much  as 
in  us  is,  the  unity  of  the  Spirit  in  the  bond  of  peace.  And 
do  we  yet  entertain  in  our  minds  any  hope  that  the  Chris- 
tian religion  shall  spread,  and  be  more  generally  propagated 
through  the  world  1  Or  do  we  desire  it  should  ?  Or  do 
we  dread  that  it  should  not,  through  our  default  ?  Let  us 
then  look  back  to  the  years  of  ancient  time,  and  consider 
what  it  was  when  it  grew  and  increased  mightily  ;  when 
Avithout  other  advantages  than  its  own  self-recommending 
excellency,  it  every  where  made  its  own  way,  subdued 
nations,  proselyted  enemies,  defied  the  most  fervent  opposi- 
tions and  persecutions  ;  when  the  professors  and  preachers 
of  it  triumphed  over  martyrdoms,  the  fierceness  and  fury 
of  wild  beasts  and  flames,  overcame  by  the  blood  of  Jesus, 
and  the  word  of  his  testimony,  not  loving  their  lives  unto 
the  death.  When  as  Pliny  writing  to  Trajan  in  favour 
of  the  Christians,*  intimates  to  him,  they  were  every  where 
so  increased  both  in  cities  and  countries,  that  the  Pagan 
temples  had  lain  almost  quite  desolate,  and  that  there  had 
scarce  been  any  to  buy  off  their  sacrifices.  When  (about 
a  hundred  years  after)  Tertullian  representing  in  apology 
for  them,  their  peaceableness,  and  how  easy  it  were,  other- 
wise, to  them  to  relieve  themselves  of  their  sufferings,  says 
they  were  become  so  numerous  in  the  empire,t  that  if  it 
were  possible  to  them  to  withdraw  themselves  into  some 
remote,  obscure  place,  they  who  were  left  would  even  tremble 
at  their  own  solitude.  Christianity  was  then  all  life  and 
spirit.  The  Christian  Church  in  those  days  flourished  in 
purity,  power,  and  vigour.  But  when  for  the  space  of  about 
three  hundred  years  together  it  had  enjoyed  the  protection 
and  benignity  of  Christian  emperors  ;  and  was  hereby  be- 
come wanton,  lost  in  carnality,  not  content  with  itself,  and 
its  own  native  comeliness,  but  affected  to  shine  in  a  bor- 
rowed lustre  and  ornature,  when  (as  harlots  are  wont)  it 
began  to  paint,  to  be  fond  of  gay  attire,  and  devise  things  for 

*  Plin.  Epist.  t  Apol.  contra  GenL 


164  THE  PREFACE  TO  THE  READERS. 

deckings  to  itself  most  alien  from  its  original  state  and  con- 
stitution ;  (and  which  afterwards  became  the  matter  of 
bloody  contentions  and  cruelties  ;)  when  it  grew  ambitious 
of  secular  pomp,  splendour,  grandeur,  and  power,  then  was 
it  so  far  forsaken  of  God,  and  his  Spirit,  that  within  a  very 
few  years  after  Boniface  the  Third  had  obtained  of  the 
emperor  Phocas  the  title  of  universal  bishop,  whereby 
popish  tyranny  and  superstition  became  more  fully  regnant 
in  the  church  (i.  e.  within  less  than  twenty  years),  began 
the  senseless  delusion  of  Mahometanism  to  spring  up  with- 
out the  church  ;  and  assisted  by  the  incredible  accession  of 
force  and  arms,  came  at  length  to  prevail  against  it  (now 
gradually  sinking  more  and  more  into  vice  and  ignorance) 
unto  that  degree,  that  in  process  of  time,  what  Chiistianity 
had  gained  from  paganism,  it  lost,  in  a  great  measure,  unto 
Mahometanism  ;  *  so  that  in  several  parts  of  Christendom, 
where  were  reckoned  thirty  Christians  for  one  pagan,  there 
came  to  be  thirty  Mahometans  for  one  Christian.  And  how 
next  to  unchristian  the  Christian  world  is,  in  the  nearer 
countries  (very  generally  protestant  as  well  as  popish)  is 
too  well  known ;  and  in  the  remoter,  divers  ^vriters  inform 
us.t 

Let  it  now  therefore  be  considered  for  how  many  sad 
centuries  of  years  Christianity  hath  been  at  an  amazing 
stand !  got  no  ground  upon  the  whole,  but  rather  lost  much. 
Is  this  the  religion  which  so  early,  by  its  o^vn  native  light 
and  power,  conquered  so  many  nations,  and  which  we 
expect  to  be  the  religion  of  the  world  ?  Who  that  under- 
stands this,  would  not  with  deepest  concern,  and  anxiety 
of  spirit,  inquire  into  the  cause  ?  And  what  cause  can  be 
so  obvious  to  our  inquiry,  as  a  luxurious  and  a  conten- 
tious carnality  ;  which  both  go  together,  and  which  have 
enfeebled,  dispirited,  and  lost  its  self-difFusing  life  and 
strength  ?  What  we  cannot  remedy,  let  us  at  least  see, 
and  lament ! 

And  let  us  supplicate  more  earnestly  for  the  effusions  of 

*  See  in  Brerewood's  Inquiries. 

•f  Ludolphus's  ^thiop.  Hist,  and  divers  others. 


THE  PREFACE  TO  THE  READERS.  165 

that  Holy  Spirit,  which  alone  can  give  remedy  to  our 
distempers,  and  overcome  the  lusts  of  the  flesh,  of  what- 
soever kind,  and  restore  Christian  religion  to  itself,  and 
make  the  Christian  name  great  in  the  world.  For  can  it 
content  us  that  Christianity  should  appear,  and  be  counted 
a  mean,  a  weak,  and  even  a  ludicrous  thing  ?  that  the  Son 
of  God  should  have  descended,  and  come  down  into  our 
world  !  have  put  on  man  !  have  died  upon  a  cross  !  have 
ascended  that  he  might  fill  all  things  !  diffuse  spirit,  light, 
and  life  through  the  world  !  have  appointed  prophets, 
apostles,  pastors,  and  teachers  for  the  publishing  his  ever- 
lasting gospel ;  and  at  length  leave  men,  even  where  the 
Christian  name  and  profession  doth  obtain,  no  better  men 
generally  than  he  found  them  1  distinguished  only  from  the 
rest  of  the  world,  by  certain  peculiar  notions,  and  by  some 
different  rites  of  worship  ;  otherwise  as  flagitious,  as 
sensual,  as  impious  towards  God,  as  full  of  wrath,  hatred, 
malice,  and  mischievous  design  towards  one  another,  as  any 
pagans  or  infidels  ever  were  !  and  yet  that  they  should 
expect  to  be  saved,  only  because  they  are  called  Christian ! 
What  a  representation  of  Christian  religion  is  this  ! 

And  thus  it  will  be  reckoned  of,  till  it  come  to  be  under- 
stood more  generally,  and  more  openly  avowed,  that  Chris- 
tianity is  not  only  a  system  of  doctrines  (and  those  reducible, 
within  a  little  compass),  but  of  precepts  also,  not  concerning 
the  modes  of  worship  only,  but  men's  ordinary  practice  ; 
and  that  not  only  respect  their  external  actions,  but  which 
are  designed  to  regulate  and  reform  their  minds  and  spirits, 
and  do  lay  their  first  obligation  there,  must  subdue  their 
inordinate  appetites  and  passions,  render  them  holy  and 
harmless  (Phil.  ii.  15, 16),  the  sons  of  God,  shining  as  lights, 
holding  forth  the  word  of  life,  &c.  The  whole  frame  of  the 
Christian  institution  being  animated  by  the  Divine  Spirit, 
into  whose  name  we  are  baptized  (as  well  as  into  that  of 
the  Father  and  the  Son),  and  which  will  be  given  where 
he  is  sought  for,  and  not  affi-onted. 

Let  this  be  taken  for  Christianity,  and  avowed  to  be  so. 
and  seriously  endeavoured  to  be  propagated  as  such,  and  i» 


166  THE  PREFACE  TO  THE  READERS. 

will  not  always  be  put  to  vie  (but  as  upon  equal  terms) 
with  Maliometanism,  Judaism,  paganism,  mere  deism,  or 
whatsoever  else  shall  exalt  itself  into  a  competition  with  it. 
And  let  whatsoever  comes  not  within  this  compass,  or  is  not 
truly  and  primitively  Christian,  be  resected  and  cut  off  from 
it,  and  so  it  will  appear  an  entire  self-agreeable  thing ;  and 
the  Christian  church  be  but  one.  While  it  is  not  so,  it  will 
be  the  business  and  design  of  the  most,  only  to  promote  the 
interest  of  this  or  that  party.  And  if  their  sense  were  put 
into  plain  words,  this  it  would  be,  "  I  am  for  my  church, 
or  the  church  whereof  I  am,  whatever  becomes  of  the  church 
of  Christ."  And  so  will  a  zealous  endeavour  for  so  narrow 
an  interest,  as  that  of  a  divided  party,  engage  and  engross 
all  the  attention  of  their  minds,  and  their  religion  be 
summed  up  in  contention,  and  such  only  as  hath  its  root 
in  that  division  which  (on  the  one  side  at  least,  and  in  great 
part  too  probably  on  both  sides)  chiefly  proceeds  from  mere 
carnality.  And  what  is  it  but  religious  contention,  for  the 
most  part,  that  hath  filled  the  Christian  world  with  blood 
and  ruins  for  many  by-past  ages  1  Carnal  contention, 
under  this  most  specious  pretence,  as  being  conversant  about 
spiritual  or  religious  concernments^  is  the  thing  animad- 
verted on  (though  in  gentler  instances,  as  later  occasions 
did  require)  in  the  following  sermons.  It  was  little  ima- 
gined when  they  were  delivered  from  the  pulpit,  they  should 
ever  have  been  made  more  public.  I  have  in  this  publica- 
tion of  them  partly  yielded  to  the  opinion  of  divers,  who 
judged  they  might  possibly  be  useful  to  more  than  those 
who  heard  them,  and  to  them  further  upon  review.  But 
have  more  complied  with  a  sort  of  necessity  laid  upon  me, 
by  being  told  if  they  Avere  not  published  by  me,  the  thing 
would  be  done  (as  it  could)  from  broken  mistaken  notes, 
without  me.  My  own  memorials  and  preparations  were 
indeed  imperfect  enough,  as  it  cannot  but  be  in  the  case  of 
one,  so  often  in  the  week,  engaged  in  such  work.  I  have, 
as  I  could,  by  my  own  recollection,  and  by  such  help  as  I 
have  otherwise  had,  endeavoured  a  full  account  of  what 
was  spoken,  and  am   very  confident  nothing  material  is 


THE  PREFACE  TO  THE  READERS.  167 

omitted.  (Some  iiigeminations  or  varied  expressions  of  the 
same  thing,  that  are  pardonable,  if  not  useful  to  a  hearer, 
hut  not  so  grateful  and  less  needful  to  a  reader,  I  reckon 
not  such.)  But  divers  passages  (though  not  distinct  heads) 
that  were  intended,  but  through  want  of  time  omitted,  I 
have  inserted  in  the  places  to  which  they  did  belong. 
Wherein  none  can  think  there  is  any  wrong  done.  T  am 
sensible  the  introductive  part  should  have  been  in  sonie 
respects  otherwise  methodized.  But  I  am  content  to  let  it 
go  as  it  is,  though  I  find  by  the  notes  that  were  brought 
me,  that  some  things  were  somewhat  transposed  (otherwise 
than  was  intended)  in  the  delivery,  from  a  memory  not  the 
most  faithfuL 

If  it  do  any  good,  it  must  be  from  the  supply  of  the  good 
Spirit  of  God,  which  I  admonish  all  you  that  read  seriously 
to  seek,  and  ask  fi-om  him,  who  hath  promised,  thereupon, 
it  shall  be  given.  The  very  expectation  whereof  will  pre- 
vent reading  with  a  vain  mind,  or  ill  design,  and  the  conse- 
quent danger  of  receiving  hurt  by  what  you  read. 
Yours  in  our  common  Lord, 

J.H. 


OARiyALlTY  OF  RELIGIOUS  CONTENTION. 


"  This  I  say  then,  walk  in  the  Spirit,  and  ye  shall  not  fulfil  the  lust 
of  the  flesh"— Gal.  v.  16. 

The  last  time  I  spake  to  you  from  these  words,  having 
largely  opened  before  the  import  of  walking  in  the  Spirit , 
I  undertook  to  shew  you  how  the  flesh  here  is  to  be 
understood,  against  the  lusts  whereof  such  walking  in  the 
Spirit  is  the  prescribed  remedy.  In  the  general  you  have 
been  told,  that  flesh  is  here  to  be  taken  morally,  and  in 
that  latitude,  as  to  sig-nify  all  sorts  of  moral  evil,  or  the 
general  depravedness  of  our  corrupt  nature  ;  for  though 
sometimes,  in  the  moral  acceptation,  the  sense  is  limited 
(as  hath  formerly  been  showed)  to  grosser  sins,  in  contra- 
distinction to  more  refined,  as  2  Cor.  vii.  1,  and  1  John 
ii.  16,  yet  sometimes  also  it  is  so  far  extended,  as  to  signify 
all  sins,  as  Col.  ii.  11,  compared  with  Rom.  vi.  6.  And  in 
this  context  it  is  plain  the  apostle  comprehends  sins  of  both 
these  sorts  under  this  one  expression. 

But  what  particular  evils  he  more  especially  intended 
here  to  censure  and  caution  these  Galatian  Christians 
against,  under  this  one  name,  cannot  better  be  understood 
than  by  consulting  this  context  itself ;  in  which,  though 
we  cannot  say  we  have  a  full  enumeration,  we  have  yet 
very  many  instances,  of  the  carnalities  against  which  this 
remedy  is  directed.  Some  of  them  more  gross  (as  we  have 
told  you  they  might  be  distinguished),  adultery,  fornication, 
uncleanness,  lasciviousness,  idolatry,  witchcraft^  murder, 
drunkenness,  revel  lings  ;  and  some  other  that  may  seem 


170  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

more  refined,  not  as  having  less,  but  only  a  more  subtle, 
malignity  in  them  ;  such  as  hatred,  variance,  emulation, 
wrath,  strife,  seditions,  heresies,  envyings,  &c.  It  may 
here  be  thought  strange  that  such  sins  as  these  should  be 
animadverted  upon  in  Christian  churches  (as  this  epistle 
is  inscribed  to  such,  the  churches  of  Galatia,  chap,  i,  2), 
so  soon  after  the  gospel  was  come  among  them,  the  apostle 
himself  thought  it  strange,  for  you  find  him  wondering  at 
it,  chap.  i.  6.  I  marvel  that  you  are  so  soon  removed  from 
him  that  called  you  into  the  grace  of  Christ  to  another 
gospel.  Yea,  and  after  that,  with  the  gospel,  they  had 
received  the  Spirit  too.  For  'tis  said,  chap.  iii.  2,  3.  This 
only  would  I  learn  of  you,  Received  ye  the  Spirit  by  the 
works  of  the  law,  or  by  the  hearing  of  faith  ?  And  are  you 
so  foolish,  having  begun  in  the  Spirit,  do  you  think  to  be 
made  perfect  by  the  flesh  1 

We  are,  therefore,  to  consider  what  sort  of  persons  and 
doctrines  they  were  that  had  corrupted  and  depraved  those 
churches  ;  and  whereby  it  will  be  the  more  apprehensible 
by  what  kind  of  insinuations  they  so  far  prevailed  :  and 
we  may  collect,  in  very  great  part,  what  they  were,  from . 
divers  passages  of  this  epistle  itself;  and,  indeed,  from 
this  very  context.  Some  would  have  us  think  the  persons 
were  of  that  sect  called  Gnostics,  from  their  pretended  and 
highly  boasted  knowledge.  We  have  no  evidence  that 
this  sect  was  so  early  known  by  this  name  ;  but  it  is  very 
likely  they  were  that  sort  of  men  that  were  afterwards  so 
called.  The  characters  here  given  them  in  this  and  the 
other  apostolical  epistles,  do  much  agree  with  what  divers 
of  the  more  ancient  Christian  wi-iters,  and  one  pagan  one 
(Plotinus),  say  of  that  sect.  Which  pagan,  an  inter- 
preter, and  great  admirer  of  his,*  would  fain  have  pass  for  a 
Christian,  because  living  in  a  time  when  the  controversy 
between  Christianity  and  paganism  was  at  the  height,  he 
says  nothing  against  Christianity  itself,  but  speaks  very 
much  against  these  pseudo-Christians,  whom,  though  that 
author  mentions  not  by  that  name,  this  his  interpreter  often 

*  Marsil.  Ficinus. 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  171 

doth  it  for  him,  inserting  "The  Gnostics"  even  when  he  is 
but  translating  into  the  body  of  the  work  itself. 

But  this  less  concerns  us.  It  is,  however,  out  of  ques- 
tion, that  this  sort  of  men,  very  anciently  called  Gnostics, 
did  highly  vaimt  their  great  knowledge.  A  very  tempting 
specious  pretence  !  Though  their  sublimer  notions  (about 
the  ^ons,  &c.)  were  imaginations  only  :  fancy  and  not 
knowledge,  or  yvooffig  ■^Budoovv/Moc,  knoivledge  misnamed,  or 
falsely  so  called  (as  we  may  borrow  the  apostle's  expression, 
1  Tim.  vi.  20,  though  those  inventions  were  later),  and 
could  only  serve  to  fill  the  minds  of  their  proselytes  with 
wind  and  vanity. 

But  their  doctrines  upon  which  the  apostle  animadverts 
in  this  epistle,  we  may  collect  from  the  manifest  scope  and 
design  of  it ;  and  that  was  to  assert  justification  by  faith 
without  the  works  of  the  law,  which  they  greatly  perverted ; 
and  sanctification  hy  the  Spirit  of  Christ,  or  the  doctrine  of 
the  neio  creature,  which  they  even  quite  subverted.  With 
which  false  doctrines  they  conjoined  a  most  impui-ely 
vicious  life  and  practice  ;  falling  in  much  with  the  Jews  in 
their  corrupt  doctrines,  and  with  the  pagans  in  their  licen- 
tious practice.  Which  must  be  equally  tempting  to  carnal 
minds. 

And  this  may  make  it  appear  less  strange,  that  all  these 
sorts  of  carnality  that  are  here  mentioned  in  this  context, 
from  verse  15  to  21,  should,  in  reference  to  the  same 
sort  of  men,  be  so  put  together.  For  it  is  evident  they 
were  partly  a  judaizing  and  partly  a  paganizing  sort  of 
Christians  ;  as  (for  ends  of  their  own)  they  affected  to  call 
themselves.  They  held  it  lawful  for  Christians  to  join 
with  pagans  in  their  solemnities  of  worship,  which  they 
were  wont  to  celebrate  in  the  temples  of  their  idols.  It  is 
notorious  how  gross  impurities  and  immoralities  were  in 
those  days  incorporated  into  the  paganish  worship  ;  such 
as  made  it  sufficiently  reasonable  that  idolatry  should 
have  in  conjunction  with  it  fornication  and  adultery, 
uncleanness  and  lasciviousness.  And  for  the  addition  of 
witchcraft,  it  was  not  unaccountable,  there  being  also  sor  • 


172  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

ceries,  magical  rites,  and  diabolical  incantations  observed  to 
have  been  intermingled  witb  the  sacra  of  the  pagans.  And 
for  which  these  (misnamed)  Christians  might  have  the 
greater  kindness  also,  for  the  sake  of  Simon  Magus,  the 
father  of  their  sect,  by  whom  the  affectation  thereof  was 
transmitted  to  some  of  his  noted  followers,  that  thought  it 
a  glorious  thing  to  vie  with  their  predecessor  in  this  sort  of 
excellency. 

Nor  is  it  alien  from  this  purpose  to  take  notice,  that 
those  diabolical  rites  are  said  to  have  obtained  among  the 
paganish  idolaters,  of  drinking  the  warm  blood  of  their 
sacrifices,  and  of  eating  things  strangled  with  the  blood  in 
them,  upon  the  imagination  that  in  their  so  doing,  they 
did  partake  of  the  very  spirit  of  their  gods  whom  they 
worshipped  ;  and  'tis  not  altogether  unsupposable  that  the 
devil  might,  in  some  unusual  manner,  enter  into  them  at 
those  times,  more  violently  agitating  their  blood  and  other 
humours  ;  in  the  higher  ferments  whereof,  if  by  the  direc- 
ter  influence  of  the  great  enemy  of  mankind,  quarrels  and 
murders  (as  was  not  unlikely)  should  also  sometimes 
ensue,  it  could  not  but  heighten  the  sport  and  triumphs  of 
hell. 

And  that  the  decree  of  the  apostles  and  elders.  Acts  xv., 
might  have  such  a  reference,  prohibiting  these  things  con- 
junctly, idolatry  and  fornication,  and  things  strangled,  and 
blood,  that  they  should  by  no  means  mingle  with  the 
pagans  in  these  horrid  rites,  a  learned  modern  writer  of  our 
own  hath  rendered  very  probable.*  And  hereto  those  vehe- 
ment dehortations  of  the  apostle  must  answerably  be  under- 
stood to  refer,  1  Cor.  x.  11,  remonstrating  to  them,  that  they 
could  not  have  fellowship  with  the  Lord's  table,  and  the 
table  of  devils.  And  I  would  not,  says  he,  that  you  should 
have  fellowship  with  devils.  For  though  he  did  not  judge 
it  unlawful  to  eat  of  the  idolyiha^  i.  e.  things  offered  to 
idols,  being  sold  in  the  shambles,  he  yet  most  earnestly 
protests  against  their  presuming  to  mingle  and  partake  in 

*  Dr  Spencer  de  Ritibu"  Hebrseorum. 


THE  CARNALITY  OP  RELIQIOUS  CONTEXTION.  173 

the  horrid  dia1)olical  rites  and  impure  practices  that  were 
wont  to  be  used  at  their  festivals  in  the  idol's  temples. 

All  thoughts  of  being  by  their  Christianity  obliged  and 
enabled  unto  strict  purity  and  holiness  of  heart  and  life, 
were  out  of  doors  with  these  seducers,  and  endeavoured  to 
be  extinguished  in  such  as  they  could  work  to  a  compliance 
with  them  ;  whereof  the  apostle  seemed  deeply  apprehen- 
sive, when  he  so  earnestly  inculcates,  that  in  Christ  Jesus 
(or  in  the  Christian  state)  neither  circumcision  nor  uncir- 
curacision  were  of  any  avail,  but  a  new  creature,  and  faith 
working  by  love. 

But  it  must  seem  of  all  things  the  most  unaccountable 
and  incongruous,  that  men  of  so  profligate  sentiments  and 
practices  sliould  be  for  introducing  a  justification  by  the 
works  of  the  law,  in  opposition  to  that  by  the  faith  of 
Christ.  'Tis  manifest  they  hated  the  holy  design  of 
Christian  religion  which  they  professed  ;  and  professed  it, 
that  they  might  have  better  opportunity  to  undermine  it. 
Hereupon  (not  opening  at  once  all  the  arcana  of  their  way) 
they  carry  answerably  to  persons  and  occasions  as  they 
occurred  ;  and  as  the  apostle  was  all  things  to  all,  that  he 
might  save  some  ;  so  were  they,  that  they  might  pervert 
and  destroy.  To  the  Christian  Jews  one  thing,  to  the 
Christian  Gentiles  another.  In  this  their  doctrine  they  did 
most  plausibly  judaize  ;  in  their  impure  practices  they 
verged  more  to  paganism.  Pretending  to  Christian  con- 
verts from  among  them,  that  Christ  never  intended  to  tie 
them  to  strict  severities,  or  hold  them  under  an  uneasy 
bondage  ;  whereto  the  apostle  seems  to  refer,  chap.  v.  13, 
Ye  have  been  called  (he  grants)  to  liberty,  but  use  not 
(saith  he)  your  liberty  for  an  occasion  to  the  flesh. 

Thus  we  must  suppose  that  they  differently  applied 
themselves  to  such  as  they  designed  to  make  their  proselytes, 
endeavouring  to  accommodate  themselves  in  the  one  of 
these  to  one  sort  of  men,  and  to  another  sort  in  the  other. 
In  dealing  with  the  Jewish  Christians  they  not  only  denied 
the  doctrine  of  justification  by  faith  (opposing  thereto  that 


174  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

of  justification  by  the  works  of  the  law),  but  calumniated 
it  too,  as  if  it  intended  to  infer  a  liberty  to  sin,  and  make 
Christianity  subservient  to  wickedness,  whereof  they  knew 
their  o\vn  to  be  more  guilty.  A  piece  of  monstrous  impu- 
dence (but  usual  with  men  of  such  foreheads)  to  endeavour 
the  averting  that  charge  from  themselves,  to  which  they  were 
most  manifestly  liable,  by  first  charging  it  on  the  innocent. 
Hereto  the  apostle  hath  manifest  reference,  when  having 
first  asserted  against  them  justification  by  faith  only,  Gal. 
ii.  16.  Knowing  that  a  man  is  not  justified  by  the  works 
of  the  law,  but  by  the  faith  of  Jesus  Christ,  even  we  have 
believed  in  Jesus  Christ,  that  we  might  be  justified. by  the 
faith  of  Christ,  and  not  by  the  works  of  the  law  ;  for  by 
the  works  of  the  law  shall  no  flesh  be  justified.  He  then 
vindicates  the  assertion  against  their  imputation,  that  it 
made  Christ  a  patron  to  men's  sins  :  If  (saith  he)  while  we 
seek  to  be  justified  by  Christ,  we  ourselves  also  are  found 
sinners,  is  Christ  therefore  the  minister  of  sin  ?  God 
forbid.  For  if  I  build  again  the  things  that  I  destroyed, 
I  make  myself  a  transgressor.  For  I  through  the  law  am 
dead  to  the  law,  that  I  might  live  unto  God,  I  am  crucified 
with  Christ,  and  am  in  and  with  him  dead  unto  all  sin,  so 
as  not  to  be  under  the  dominion  of  any  ;  and  death  never 
more  had  dominion  over  him,  when  he  had  once  died.  And 
whereas  they  thus  objecting  against  the  doctrine  of  justifi- 
cation by  faith  in  Christ,  that  it  ministered  unto  sin,  or 
made  Christ  a  minister  thereunto,  were  liable  to  have  the 
objection  retorted  upon  them,  being  a  sort  of  men  them- 
selves so  very  infamously  wicked  ;  for  this  they  had  a 
double  salvo,  both  of  which  the  apostle  doth  industriously 
refute.  That  is,  from  the  two  parts  of  the  law  given  by 
Moses,  and  the  two  sorts  of  the  works  of  the  law  enjoined 
thereby,  that  is,  the  moral  and  ritual  or  ceremonial  part.  In 
reference  to  the  former,  they  fall  in  with  those  Jewish  con- 
ceits of  the  merit  of  their  good  works,  done  from  the  prin- 
ciple of  free  will ;  and  that  in  order  to  their  justification, 
this  merit  was  to  be  measured  by  the  preponderation  of 


THE  CARNALITY  OF  RELiaiOTJS  CONTENTION.  175 

their  good  -works  to  their  bad,*  and  that  it  was  possible 
that  one  good  work  in  some  eases  might  turn  tlie  scale  ; 
that  is,  if  they  were  equal  before.  Now  this  the  apostle 
recurs  to,  by  showing  that  they  that  were  under  the  law 
were  under  a  curse  ;  for  that  if  they  continued  not  in  all 
things  written  in  the  law  to  do  them,  all  they  did  was 
nothing,  as  you  may  see,  chap.  iii.  of  this  epistle,  ver.  10. 

And  then  as  to  the  ritual  or  ceremonial  part,  because 
their  sacrifices  were  in  great  part  expiatory  of  sin,  and  divers 
of  their  other  performances  carried  a  great  show  of  sanctity 
and  piety  in  them  ;  which  their  expiatory  sacrifices  could 
only  be,  as  they  were  representative  of  the  one  propitiation, 
and  their  other  observances  were  nothing  to  their  sanctity, 
if  the  thing  they  were  designed  to  signify,  did  not  accom- 
pany the  sign  ;  they  imagined  they  were  not  to  signify  its 
presence,  but  to  supply  its  absence.  This  notion  did  obtain 
even  with  the  stricter  sort  of  them,  the  Pharisees  them- 
selves, who  thereupon  made  very  light  of  the  weightier 
matters  of  the  law,  reckoning  that  though  they  were  guilty 
of  many  immoralities  in  practice,  their  exact  observance 
of  the  rites  and  ceremonies  enjoined  by  Moses,  would  go 
far  to  make  an  amends  ;  and  that  their  paying  tithe  of 
mint,  annis,  and  cummin,  would  serve  instead  of  judgment, 
faith,  mercy,  and  the  love  of  God,  which  they  are  said  to 
pass  over  as  very  light  and  small  matters.  See  Matt,  xxiii. 
23,  compared  with  Luke  xi,  42.  And  herein  the  apostle 
contests  with  these  Galatian  Christians,  not  only  with 
vehemency,  but  with  some  kind  of  wonder,  that  when 
gospel  light  had  come  among  them,  and  that  having  known 
God,  or  rather  been  kno^^^l  of  him,  as  chap,  iv,  {>,  they 
should  attribute  any  thing  to  so  beggarly  rudiments  as 
these  were  ;  that  is,  being  circumcised,  and  keeping  days, 
and  months,  and  years,  &c.  the  things  whereon  they  laid 
so  great  stress.  And  because  they  did  so,  he  tells  them 
in  that  4th  chapter,  that  he  was  afraid  that  he  had  bestowed 
labour  in  vain  among  them. 

In  sum  therefore,  he  makes  it  his  business  to  evidence 

*  See  at  large  to  this  purpose  Smith's  Select  Discourses  upon  this  subject. 


176         THE  CARNALITY  OF  EELIGIOtIS  CONTENTION. 

to  them,  that  both  their  justification  and  their  sanctification 
must  be  conjoined  and  arise  together  out  of  one  and  the 
same  root,  Christ  himself,  and  by  faith  in  him  (without  the 
works  of  the  law)  as  that  which  must  vitally  unite  them 
with  him,  and  that  thereby  they  should  become  actually 
interested  in  all  his  fulness  ;  that  fulness  of  righteousness 
which  was  to  be  found  only  in  him,  and  no  where  but  in 
him  ;  and  withal,  in  that  fulness  of  spirit  and  life,  and 
holy  influence,  which  also  was  only  in  him  ;  so  as  that  the 
soul  being  united  by  this  faith  with  Christ,  must  presently 
die  to  sin  and  live  to  God,  chap.  ii.  19,  20.  And  at  the 
same  time  when  he  delivered  a  man  from  the  law  as  dead 
to  it,  he  became  to  him  a  continual  living  spring  of  all  the 
duty  which  God  did  by  his  holy  rule  require  and  call  for, 
and  render  the  whole  life  of  such  a  man  a  life  of  devoted- 
ness  to  God. 

And  'tis  here  by  the  way  worth  the  while  to  observe  how 
the  apostle  himself  expounds  that  phrase  of  being  doad  to 
the  law  by  being  delivered  fi-om  it,  Rom.  vii.  1-6.  And 
no  man  can  be  said  to  be  delivered  from  any  thing,  as  it  is 
a  good  or  an  advantage  to  him,  but  as  it  is  an  evil,  and 
doth  him  hurt.  And  the  law  hurts  no  man  as  a  rule  of 
life.  But  as  to  one  stated  under  the  full  power  of  it,  'tis  a 
bar  against  that  great  blessing  of  the  Spu-it  (chap.  iii.  13, 
14.),  which  by  its  yet  abiding  curse  it  keeps  off  from  him, 
hereby  occasioning  his  continuance  in  sin,  and  then  con- 
demning him  for  it.  Whereupon  how  clear  is  the  current 
of  the  discourse  in  these  words,  viz.  B}''  the  law  I  am 
dead  to  the  law,  that  I  might  live  to  God  ;  I  am  crucified 
with  Christ,  yet  I  live,  q.  d.  The  law  itself  hath  slain  me, 
and  killed  all  my  hopes  and  expectations  from  it :  the 
same  law  that  slew  Christ,  hath  slain  me.  I  am  crucified 
with  him  ;  which  supposes  his  being  in  him  by  that  faith 
by  which  he  was  to  live  ever  after.  In  this  faith  stood  his 
marriage  to  Christ,  who  succeeds  into  the  room  of  the  law, 
as  the  case  is  stated,  Rom.  vii.  1-3,  &c.  They  that  were 
settled,  in  reference  to  each  other,  in  the  conjugal  state,  as 
the  law  and  the  sinner  were  ;  upon  the  death  of  the  one 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  ]  77 

(whichsoever  it  he)  the  relation  ceases,  and  so  the  obliga- 
tion which  depended  upon  that  relation.  And  thereupon, 
says  he,  the  law  itself  having  given  me  my  death's  wound, 
and  killed  me  as  to  it,  in  the  article  of  dying,  I  join 
myself  to  Christ,  and  yield  to  be  crucified  with  him,  but 
therein  acquire  with  him  a  new  life.  Nevertheless  I  live. 
And  how  ?  Not  I,  but  Christ  liveth  in  me  ;  and  the  life 
that  I  live  in  the  flesh,  is  by  faith  in  the  Son  of  God,  who 
hath  loved  me,  and  given  himself  for  me.  And  this  life  I 
now  thus  live  is  a  life  of  pmre  and  absolute  devotedness  to 
God  ;  terminated  upon  his  interest  and  glory,  as  the  end  of 
it,  governed  by  his  declared  will,  as  the  rule  of  it ;  i.  e.  in 
sum,  'tis  a  holy  life,  or  (as  before)  'tis  a  living  to  God. 
Whereupon  he  so  copiously  distinguishes,  chap,  iii.,  between 
Jews  and  Jews,  those  that  were  born  after  the  flesh,  and 
those  bom  of  the  Spirit,  the  sons  of  the  bond-woman,  and 
of  the  free  (as  he  allegorically  speaks),  signifying  the  latter 
only  bom  into  this  new  state  of  life.  By  all  which  he 
shews  the  connexion  to  be  most  necessary  and  inviolable, 
between  being  justified  by  faith  in  Christ,  and  a  life  of 
holiness  ;  so  little  opposite  were  these  to  one  another,  that 
one  and  the  same  faith  was  to  infer  both. 

But  now,  that  the  large  extent  of  this  holiness  of  life 
might  more  fully  appear,  the  apostle  signifies,  that  it  must 
not  only  exclude  those  grosser  lusts  and  works  of  the  flesh, 
but  also  such,  as  because  they  might  seem  somewhat  more 
refined,  might  be  reckoned  by  some  less  criminal,  he  there- 
fore inserts  divers  of  this  other  kind  also  ;  and  the  state  of 
the  case  did  equally  require  it.  For  it  appears  (as  it  might 
well  be  supposed)  that  so  far  as  any  were  tainted  with  the 
false  notions,  and  with  inclinations  to  the  impure  practices 
before  mentioned,  they  were  filled  with  animosities,  with 
wrath,  envyings,  and  hatred  towards  them  that  had  not 
received  the  taint ;  and  they  might  have  too  much  place 
with  these  back  again  towards  them.  Whereupon  there 
could  not  but  be  very  great  and  high  ferments  in  these 
churches.  Nothing  therefore  could  be  more  requisite,  or 
seasonable,  than  ihat  several  instances  of  this  sort  of  car- 
le 


178  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

nality  should  be  put  into  this  catalogue,  viz.  hatred,  vari- 
ance, emulations,  ^^Tath,  strife,  &c.  For  they  were  not  to 
be  thought  (as  was  said)  more  refined,  as  having  less  ;  but 
a  more  subtle  energy,  or  penetrative  power  of  malignity  in 
them.  Nor  indeed  hath  Christianity  and  the  Christian 
church  suffered  more  by  any  sorts  of  evils,  than  by  those 
of  this  sort.  Others  destroy  particular  persons ;  these, 
besides  their  doing  so,  do  more  directly  hurt  the  commu- 
nity, and  tend  to  waste  and  destroy  the  church. 

Now  as  to  those  grosser  carnalities  mentioned  in  this 
context,  I  did  formerly  say  somewhat  briefly,  and  so  I  did 
as  to  that  which  seems  the  central  one  among  those  of  this 
latter  sort,  viz.  that  of  heresy  :  which  I  considered  accord- 
ing to  what  it  doth  import  in  itself,  and  did  design  also  to 
consider  it  in  this  its  concomitancy,  viz.  of  the  things  here 
mentioned  in  so  near  conjunction,  and  that  are  of  nearer 
affinity  with  it,  hatred,  envyings,  and  the  like.  I  have 
indeed  been  since  in  some  suspense  whether  I  should  pur- 
sue that  intention  or  no  ;  but  upon  serious  consideration, 
and  solemn  looking  up  to  heaven  for  direction,  I  have  deter- 
mined not  to  let  this  sort  of  carnality  pass  without  just 
animadversion.  For  I  consider  that  I  speak  to  a  Christian 
assembly,  who  must  be  understood  all  to  profess  equal  and 
impartial  reverence  to  the  word  of  God,  as  to  a  revelation 
come  down  from  heaven,  for  our  direction  and  conduct 
thither.  And  therefore  none  dare,  upon  serious  thoughts, 
allow  in  themselves  any  kind  of  regret  or  disgust  as  to  so 
material  and  important  a  part  of  this  holy  word.  We  are 
assured  the  words  of  God  will  do  good  to  them  that  walk 
uprightly,  that  is,  to  upright-hearted  ones  ;  who  it  must 
therefore  be  supposed  will  walk  or  deal  uprightly  in  their 
attendance  thereunto.  And  I  cannot  but  hope  that  God 
w^ill  graciously  help  us  to  speak  and  hear  with  that  upright- 
ness and  integrity  of  heart,  that  this  word  of  his  may  do 
good  to  some,  without  doing  hurt  to  any. 

In  speaking  therefore  to  this  sort  of  carnality  (for  we 
must  mention  it  oy  such  a  term  as  the  Holy  Ghost  liath 
thought  fit  to  put  upon  it),  I  shall  JiM  note  to  you  some 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  179 

previous  things  more  generally,  and  then  shall,  secondly^ 
let  you  see  what  appearances  there  may  be  of  it  in 
such  a  case  as  the  apostle's  present  discourse  hath  reference 
unto. 

Firsts  It  will  be  of  use  to  us,  more  generally,  to  note  these 
few  things  : 

1.  That  the  several  expressions  of  it  which  we  find  in 
this  context,  in  closer  connexion  with  heresy,  as  it  were 
guarding  it  before  and  behind,  viz.  hatred,  variance,  emu- 
lation, wrath,  strife,  seditions,  envyings,  do  all  note  but 
one  radical  evil,  and  do  all  agree  in  one  root.  Whereupon 
it  will  be  the  less  needful  to  insist  upon  them  severally,  or 
to  give  you  the  criticism  of  each  word  by  itself,  which  it 
were  a  great  deal  easier  to  do,  than  it  will  be  useful,  or 
of  any  avail  to  us.  What  I  shall  say  therefore  will  be 
more  general  ;  but  will  however  give  you  the  occasion  of 
casting  your  eye  upon  the  particulars,  whereby  you  will 
have  the  more  distinct  account  of  that  carnality,  which  is 
here  referred  to  by  the  apostle. 

2.  This  is  needful  to  be  noted  too,  that  this  precept  of 
the  apostle,  considered  as  a  prescription  against  fulfilling 
the  lusts  of  the  flesh,  has  more  immediate  and  direct 
reference  to  this  sort  of  carnality.  This  is  plain,  if  you  will 
but  again  peruse  the  words  as  they  lie  in  their  closest 
connexion.  For  when  he  had  said  in  the  14th  verse,  "  Tha^ 
all  the  law  is  fulfilled  in  this  one  word,  even  in  this,  '  Thou 
shalt  love  thy  neighbour  as  thyself '  "  (most  of  all,  no  doubt, 
one's  Christian  neighbour),  he  adds,  "  But  if  you  bite  and 
devour  one  another,  take  heed  ye  be  not  devoured  one  of 
another."  Then  immediately  come  in  the  words  of  the 
text,  "  This  I  say  then,  Walk  in  the  Spirit,  and  you  shall 
not  fulfil  the  lust  of  the  flesh  :"  q.  d.  The  lust  of  the  flesh 
will  be  working  this  way,  putting  you  upon  biting  and 
devouring  one  another.  According  as  sentiments  begin  to 
differ,  and  minds  are  divided,  inclinations  will  carry  one  this 
way,  and  another  that ;  and  then  you  will  be  too  prone  to  be 
at  biting,  and  be  ready  to  fall  to  devouring  one  another. 
Now  I  have  no  better  remedy  to  prescribe  to  you  against 


180         THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

both  than  this,  "  Walk  in  the  Spirit,  and  you  shall  not  fulfil 
the  lust  of  the  flesh."  I  should  have  been  a  very  unfaithful 
interpreter  of  this  context  to  you,  if  I  had  not  taken  notice 
of  this  so  immediate  connexion. 

3.  This  is  further  to  be  noted,  that  this  sort  of  carnality 
that  lies  in  strifes,  in  emulations,  in  envyings,  in  hatred, 
Sec,  may  come  to  have  its  occasion  of  being  exercised,  of 
working,  lusting,  and  exerting  itself  about  the  doctrines  of 
the  gospel ;  than  which  nothing  is  more  evident,  in  that 
you  find  that  these  things  are  put  in  connexion  with 
heresier.,  which  must  be  understood  to  be  a  corruption  of 
gospel  doctrine.  Very  true  indeed  it  is,  that  that  word 
heresy,  among  the  more  ancient  philosophers,  was  used  in 
a  more  gentle,  and  no  way  infamous  sense,  signifying  only 
this  or  that  sect  of  philosophers.  But  the  word  coming  to 
be  bon'owed  and  transferred  by  sacred  writers  into  the 
Holy  Scriptures,  there  it  is  mostly  taken  in  a  very  ill  sense 
(though  not  always),  as  signifying  error  or  corruption  in 
doctrine,  of  a  very  high  and  destructive  nature,  as  Tit.  iii. 
10,  11  ;  2  Pet.  ii.  1.  For  though  all  heresy  be  error,  or 
carry  error  in  it  ;  yet  all  error  is  not  heres}'- :  that  must 
be  such  error  as  strikes  at  the  root,  and  is  conjunct  with 
heart-disaffection  and  malignity  (as  was  noted  the  last 
time),  standing  in  opposition  to  faith,  which  is  not  a  merely 
mental  thing,  but  lies  very  principally  in  the  heart.  Doc- 
trinal matters  are  however  here  referred  unto,  even  in  the 
very  notion  of  heresy,  and  therefore  about  those  matters 
these  carnalities  may  have  place.  For  when  the  several 
passions  here  mentioned  are  raised,  and  do  tumultuate  in 
the  breasts  of  this  and  that  particular  person,  they  soon 
and  easily  spread  and  propagate  themselves  to  others,  so 
as  to  infect  the  community.  And  then  it  comes  to  the 
forming  of  it  into  parties,  or  dividing  it  into  two  sides,  as 
the  word  hiy^jdraGiai  (which  we  translate  seditio7is)  signifies ; 
the  one  stated  and  posited  as  in  a  hostile  posture  against 
the  other,  till  at  length  the  matter  arrive  to  that  height  and 
pitch  of  contumacious  and  fixed  obstinacy,  as  in  matters 
so  important  as  the  apostle's  discourse  reflects  upon,  will 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  181 

complete  the  notion  of  heresies,  viz.  on  one  side,  at  least ; 
not,  perhaps,  without  great  faultiness  on  the  other,  which 
comes  next  to  be  noted. 

4.  As  such  carnality  may  have  place  and  exercise  about 
gospel  doctrine,  so  it  is  very  possible  it  may  shew  itself 
on  both  sides,  even  on  their  part  who  have  the  truth  with 
them,  as  well  as  on  theirs  who  oppose  it,  and  make  it  their 
business  to  propagate  the  contrary  error  or  false  doctrine. 
The  very  defence  of  truth  itself  may  be  accompanied  with 
such  carnalities,  such  strife,  wrath,  malice,  envy,  as  divides 
the  guilt  between  the  divided  parties,  and  leaves  neither 
side  innocent. 

I  am,  you  know,  by  mere  providence,  in  the  series  and 
tract  of  a  discourse  long  continued  upon  this  context,  led 
to  say  what  I  now  do  ;  and  I  have  therefore  the  more  hope, 
that  through  the  blessing  of  God,  it  may  be  of  some  use  to 
us.  But  this  comes  most  directly  under  our  notice  ;  and 
let  it  be  noted,  that  whereas  in  such  contests  both  sides  are 
wont  to  be  confident  they  are  in  the  right  ;  neither  the  one 
nor  the  other  may  be  over-confident  or  careless  of  not  being 
in  the  wrong,  in  what  may  be  of  equal  or  greater  impor- 
tance than  the  matters  themselves,  disputed  among  them  that 
agree  in  the  substantial  of  religion,  or  that  hold  the  head, 
can  be.  Let  us,  I  say,  deeply  consider  it,  that  such  sinful 
carnality  may  have  place,  and  exercise  not  only  about 
religious  concernments,  but  even  on  that  side  where  the 
truth  lies  ;  which  is  from  hence  evident,  that  the  apostle 
immediately  before  the  text,  as  I  have  noted,  says.  If  you 
bite  and  devour  one  another,  take  heed  that  ye  be  not  bitten 
and  consumed  one  of  another.  A  great  aptitude  he  there- 
fore observed  there  was,  to  be  biting  on  both  sides,  even 
where  the  truth  lay,  and  where  it  lay  not. 

For  we  are  here  further  to  observe,  that  whereas  our 
apostle  sadly  considered  that  many  among  these  Christians 
of  Galatia  were  lapsed,  and  fallen  fi-om  the  purity  and  sin- 
cerity of  religion  ;  he  apprehended  too,  that  they  who  were 
not  so  fallen,  took  not  the  best  course  for  the  recovery  of 
them   that  were.      Which   that  admonition  of   his  must 


182  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

mean,  chap.  vi.  1, 2,  brethren,  if  a  man  be  overtaken  with 
a  fault,  ye  which  are  spiritual,  restore  such  a  one  in  the 
spirit  of  meekness,  considering  thyself,  lest  thou  also  be 
tempted.  Bear  ye  one  another's  burdens,  and  so  fulfil  the 
law  of  Christ."  It  seems  he  reckoned  that  the  sounder  part 
among  them,  and  that  ought  (and  'tis  like  thought  them- 
selves) to  be  more  spiritual,  while  they  shewed  not  more 
of  a  spirit  of  meekness  towards  the  lapsed,  were  not  so 
spiritual  as  they  should  be,  and  discovered  more  carnality 
than  became  them,  more  wrath  and  bitterness  of  spirit 
than  could  comport  with  the  law  of  Christ.  They  will  be 
little  awed  by  this,  and  be  apt  for  all  this  to  indulge  their 
own  furious  passions,  that  think  he  hath  no  law.  But 
though  one  were  never  so  sure  he  hath  the  truth  on  his 
side,  'tis  in  itself  a  dreadful  thing,  to  whosoever  shall  allow 
himself  the  liberty  seriously  to  think  of  it.  For  what  must 
we  conceive  of  such  truth,  that  is  to  be  defended  in  some 
cases,  I  say,  that  in  some  cases  ought  to  be  so  1  We  must 
surely  conceive  of  it  as  a  divine,  a  sacred  thing,  a  heaven- 
bom  thing,  a  thing  of  heavenly  descent,  part  of  a  revelation 
immediately  come  forth  from  the  very  bosom  of  God  ;  so  is 
the  whole  gospel  revelation  to  be  looked  upon.  Now  here 
is  carnality  that  lusts  ;  such  a  kind  of  carnality  as  the  con- 
text speaks  of,  wrath,  strife,  hatred,  &c.  Here  is  such 
carnality,  lusting,  actually  lusting,  seeking  prey,  ravening 
for  food.  And  what  doth  it  feed  upon  1  No  meaner  thing 
than  divine  truth  !  evangelical  doctrines  !  Monstrous 
thought !  Consider,  I  beseech  you,  my  friends,  what  this 
comes  to  ?  The  feeding  an  impure  lust  upon  sacred  things, 
or  upon  that  which  is  divine  !  I  must  have  my  lust  satis- 
fied, says  the  proud,  contentious  spirit  :  wrath  burns,  anger 
boils  ,  sacred  things  are  not  spared,  but  fallen  upon,  as  the 
prepared  food  of  lust.  It  will  be  fed,  they  are  not  forborn. 
All  reverence  of  God  is  forgotten,  heaven  is  ravaged,  the 
most  sacred  mysteries  of  God's  ovm.  kingdom  are  violated, 
and  torn  this  way  and  that  (0  horrid  thing  !)  by  harpies, 
vultures,  by  most  fierce  and  furious  lusts.  And  if  a  man 
would  know,  recognise,  take  knowledge  of  the  most  deeply 


THE  CARNALITY  OP  RELIGIOUS  CONTENTION.  183 

inward  sensations  and  intention  of  his  own  heart,  thus  it 
is,  I  must  now  apply  my  thoughts,  bend  my  mind,  to  con- 
sider a  revelation  come  from  heaven  :  and  what,  for  the 
end  for  which  it  was  given,  to  enlighten,  purify,  quicken 
my  soul  towards  God,  renew  and  form  it  for  God,  to  serve 
and  enjoy  him  1  no,  but  on  purpose  to  feed,  to  gratify  a. 
lust  !  We  can  (too  often)  make  neither  better  nor  worse  of 
it,  but  just  so  it  is. 

These  things  being  premised,  I  would  now  go  on  a  little 
more  particularly  to  shew  you,  wherein  carnality  may 
appear  exerting  itself,  even  about  such  things  ;  or  what 
will  be  manifest  indications  of  such  a  carnality,  as  is  here 
referred  unto,  acting  about,  or  in  reference  to,  the  things  of 
God,  the  most  sacred  and  important  truths  and  doctrines  of 
his  gospel. 

1.  First,  When  in  comparison  of  some  less  things, 
wherein  we  find  occasion  or  pretence  to  differ,  little  account 
is  made  of  the  incomparably  greater  things,  wherein  all 
serious  Christians  are  agreed,  and  wherein  they  really  can- 
not but  be  agreed.  Let  it  be  considered,  whether  pains  be 
not  taken  to  devise  some  matter  or  other  to  contend  about 
(that  shews  a  great  disposition)  ;  and  then  having  found 
out  some  minuter  things  about  which  to  differ,  our  differ- 
ences, as  little  as  they  are,  quite  swallow  up  our  agreements. 
The  whole  gospel  signifies  nothing  (though  full  of  the  most 
glorious  wonders),  in  comparison  of  some  punctilios,  either 
that  we  have  invented,  or  that  it  may  be  doubted  whether 
there  be  any  thing  in  them  or  nothing.  Here  is  some 
mystery  in  all  this  !  A  lust  is  to  be  gratified  ;  an  appetite 
to  contend.  This  winds  and  wriggles  this  way  and  that, 
loth  to  appear  but  under  some  specious  disguise  of  zeal  for 
truth,  indignation  against  false  doctrine,  or  the  like  ;  but 
it  be\vrays  itself,  and  unawares,  shews  its  ugly  serpentine 
head.  For  if  the  thing  chosen  out  to  be  the  matter  of  con- 
test be  thought  worth  so  much,  when  it  is  manifestly  either, 
in  comparison,  little,  or  nothing  but  a  figment,  why  are  not 
the  things  on  all  hands  most  confessedly  great  and  most 
evident,  more  highly  esteemed,  loved,  relished,  and  with 


184  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

gust  and  delight  fed  upon  ?  "Why  do  not  the  greater  things 
signify  more  to  unite  us  in  love  and  communion  with  all 
that  agree  with  us  in  them,  than  the  lesser  things  to  divide 
us,  about  which  we  disagree  ?  Indeed  the  disagreements 
w^ere  in  themselves  vastly  great  between  the  untainted 
Christians  of  these  Galatian  churches,  and  that  horrid  sect 
that  the  apostle's  discourse  has  manifest  reference  unto. 
Blessed  be  God  there  are  not  such  disagreements  amongst 
us.  But  while  there  is  less  taint  of  error  in  our  minds  (as 
to  these  things),  are  we  not  concerned  to  take  heed  there  be 
not  as  great  a  taint  of  this  vicious  carnality  in  our  hearts  ? 
It  speaks  too  much  of  it ;  when  having  devised  a  difference, 
we  are  prone  to  overlook  and  make  little  account  of  the 
great  things  wherein  we  are  entirely  and  most  professedly 
agreed. 

If  we  consider  the  things  which  the  doctrinal  part  of 
this  epistle  doth  more  expressly  refer  to,  as  I  have  noted 
already,  how  great  things  in  reference  hereto  are  we  fully 
agreed  in  !  We  are  all  agreed,  that  a  sinner,  an  apostate 
lapsed  creature,  can  never  be  saved  and  brought  to  a  blessed 
state,  but  he  must  be  justified,  and  he  must  be  sanctified. 
He  must  be  justified,  to  make  his  state  safe  ;  he  must  be 
sanctified,  to  make  the  temper  of  his  spirit  good,  capable 
of  communion  with  God  in  this  world,  and  of  final  eternal 
blessedness  with  him  in  the  other.  We  are  agreed,  that 
such  justification  and  such  sanctification  are  both  the  effects 
of  most  absolutely  free  and  sovereign  grace ;  that  none 
could  be  ever  justified,  but  by  freest  grace  ;  that  none  can 
ever  be  sanctified  but  by  freest  grace,  most  absolutely  and 
most  sovereignly  fi-ee.  We  are  agreed,  that  the  highest  per- 
fection of  sanctification  that  can  ever  possibly  be  attained 
unto,  signifies  nothing  at  all  to  deserve,  to  procure  by  merit 
our  justification.  We  are  agreed,  that  both,  as  they  are 
from  the  most  free  and  sovereign  grace,  so  do  come  through 
the  mediation  of  Jesus  Christ,  the  alone  Mediator  between 
God  and  man  :  that  the  righteousness  is  entirely  and  only 
Christ's,  by  which  we  are  justified  :  that  the  Spirit  is  most 
entirely  and  only  Christ's,   by  which  we  are  sanctified ; 


THE  CARXALTTY  OF  RELIGIOUS  CONTENTION.  J  85 

according  to  that  in  1  Cor.  vi.  9,  10, 11.  Such  as  are  men- 
tioned there  were  before  the  grossest  and  vilest  of  sinners, 
fornicators,  adulterers,  idolaters,  &c.  "And  such  (salth  the 
apostle)  were  some  of  you  :  but  ye  are  washed,  but  ye  are 
sanctified,  but  ye  are  justified  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God." 

You  cannot  but  be  in  all  these  agreed.  We  are  agreed, 
that  whoever  does  sincerely,  evangelically  believe  in  God 
through  Christ,  receives  Christ,  is  united  with  him,  or  is 
in  liim  :  who  doth  by  serious  repentance  turn  to  God,  whose 
lieart  is  won  to  love  him  in  truth  as  his  highest  and  best 
good,  who  is  conformed  to  the  image  of  his  Son  ;  and  who 
having  been  made  willing  in  the  day  of  his  power,  doth 
now  render  a  sincere  obedience  to  him  ;  every  such  one  is 
in  a  safe  state,  accepted  with  God,  has  found  grace  in  his 
eyes- 

For  no  words  of  Scripture  can  be  plainer,  than  that  they 
that  believe  on  Christ  shall  not  perish,  but  have  everlast- 
ing life,  John,  iii.  16,  yea,  that  they  have  it,  ver.  36.  That 
life  is  begun  with  them  which  is  never  to  end,  or  which 
is  in  the  sure  way  to  be  continued  till  it  become  everlast- 
ing ;  that  they  that  repent,  and  turn  from  all  their  trans- 
gressions, their  iniquities  shall  not  be  their  ruin  (Ezek. 
xviii,  30)  ;  that  God  hath  prepared  the  things  which  eye 

hath  not  seen for  them  that  love  him,  and  will  give 

them  the  crown  of  life  according  to  his  o^^Tl  promise 
(1  Cor.  ii.  9  ;  James,  i.  12)  ;  that  Christ  doth  become  the 
Author  of  eternal  salvation  to  them  that  obey  him  (Heb. 
v.  9) ;  that  there  is  no  condemnation  to  them  that  are  in 
Christ,  that  walk  not  after  the  flesh,  but  after  the  Spirit 
(Rom.  viii.  1) ;  that  it  must  turn  wholly  to  the  praise  of 
the  glory  of  his  grace,  that  God  makes  them  accepted  in 
the  beloved,  Eph.  i.  6.  We  do  all  agree,  that  they  that 
do  never  believe,  they  that  never  repent,  they  that  never 
love  God,  they  that  are  never  brought  to  obey  him,  that  live 
in  enmity  and  rebellion  against  him  to  the  last  breath,  must 
needs  be  in  a  lost  state,  are  never  justified,  never  accepted 


186  THE  CARNALITY  OF  RELIGIOUS  CONTEKTION. 

with  God,  are  liable  unto  coming  and  abiding  wrath,  and 
remain  under  condemnation,  John,  iii.  16,  36  ;  Luke,  xiii. 
3  ;  Col.  iii.  6.  We  agree,  that  such  faith,  such  repentance, 
such  love  to  God,  such  obedience,  even  in  the  most  entire 
sincerity,  are  not  to  l)e  considered  at  all,  as  any  cause  of 
such  a  person's  acceptance  wiih  God  ;  they  do  characterize 
the  accepted  person,  but  they  cause  it  not,  they  deserve 
nothing  ;  nay,  they  could  not,  if  they  were  perfect.  No 
internal  work  of  the  Holy  Ghost,  though  in  this  our  pre- 
sent state  it  were  most  absolutely  perfect^  so  as  to  exclude 
every  thing  of  sin,  could  be  any  part  of  that  righteousness 
that  must  justify  us  before  God.  To  suppose  that  it  could, 
would  be  manifestly  to  confound  the  offices  of  the  Redeemer, 
and  of  the  Holy  Ghost.  It  was  Christ  that  was  to  merit 
for  us  ;  the  Holy  Ghost  was  never  to  merit  for  us.  It  was 
not  the  Holy  Ghost  that  died  for  us,  nor  can  his  operations 
or  productions  in  us,  have  any  causative  influence  to  the 
meriting  the  justified  and  accepted  state  of  any  person 
before  God.  They  were  never  meant  for  that  purpose,  nor 
have  any  aptitude  or  accommodateness  thereunto.  They 
cannot  make  us  never  to  have  sinned  ;  nor  can  atone  for 
our  having  done  so.  We  cannot  but  be  agreed  in  this, .  for 
'tis  plain,  and  carries  its  own  evidence  in  itself :  i.  e.  sup- 
pose we  a  person,  as  soon  as  he  is  converted,  made  perfectly 
free  from  sin,  that  very  moment,  by  some  extraordinary, 
powerful  work  of  the  Holy  Ghost  on  his  soul,  how  shall 
that  expiate  for  his  having  been  a  sinner  1  Now  where 
there  are  so  great  things  wherein  we  agree,  and  we  make 
little  of  them  ;  things  that  should  raise  up  our  souls,  and 
awaken  all  our  powers  unto  highest  acts  of  love,  gratitude, 
and  praise  to  God  and  our  Redeemer,  and  fill  us  with  wonder 
and  pleasure  as  often  as  we  think  of  them  ;  an  indisposition 
of  mind  to  take  notice  of,  and  consider  such  things,  so  as  to 
improve  and  use  them  to  the  great  purposes  of  the  Christian 
life,  as  incentives  to  the  love  of  God,  an  entire  devoting  of 
ourselves  to  him,  vigorous  and  diligent  serving  of  him,  and 
walking  holily  and  comfortably  with  him  in  our  daily 


THE  CARNALITY  OP  RELIGIOUS  CONTENTION.  187 

course,  through  a  greater  disposition  to  contend  ahout  we 
well  know  not  what  besides,  too  plainly  shews  much  of  that 
carnal  disaffection,  which  the  apostle  doth  here  animadvert 
upon.  There  are  other  things  belonging  to  this  same  pur- 
pose that  I  find  I  cannot  reach  to  at  this  time. 


SEEMON  II. 


*-'fku  I  aa!f  then,  TValk  in  the  Spirit,  and  ye  shall  not  fulfil  the  lust  of  the  flesh."-. 
Gal.  V-  16- 

I  HAVE  begun  to  shew  you  by  what  indications  much 
carnality  may  appear,  and  shew  itself  in  and  about  spiritual 
matters  ;  as  (for  instance),  in  the  controverting,  yea,  even 
in  the  defending,  the  truths  of  the  gospel ;  and  intend  now 
to  proceed.     You  have  heard  it  does  so. 

1.  When  Christians,  who  are  very  far  agreed  in  the  most 
important  things,  make  little  of  the  things  wherein  they 
are  agreed  though  never  so  great,  in  comparison  of  the 
much  less  things  wherein  they  differ  ;  as  all  serious  Chris- 
tians must  be  understood  to  agi*ee  in  far  greater  things 
than  it  is  possible  for  them  to  differ  in.  I  lately  mentioned 
to  you  sundry  great  agreements  that  I  cannot  doubt  to  be 
very  common  with  serious  and  intelligent  Christians,  which 
I  shall  not  now  stay  to  repeat,  but  add, 

2.  Such  carnality  shews  itself,  when  there  is  too  much 
aptness  to  lay  greater  stress  than  is  needful  upon  some 
unscriptural  words  in  delivering  Scripture  doctrine.  Here 
we  may  take  carnality  as  the  apostle  doth,  1  Cor.  iii.  3. 
While  there  are  divisions  among  you,  are  you  not  carnal, 
and  walk  (or  act)  as  men  ?  There  is  more  of  the  man  in 
it  than  of  the  Christian ;  when  we  can  make  a  shift  to  divide 
about  a  word,  and  that  (in  the  present  use  of  it)  devised 
only  by  man  ;  when  words  that  are  merely  of  human 
stamp,  and  used  in  no  such  sense,  or  to  no  such  purpose  in 
Scripture,  however  they  may  be  significant,  yet  too  great 
a  stress  and  weight  is  laid  upon  them,  either  by  too  stiffly 
adhering  to  them  on  the  one  hand,   or  too  vehemently 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  189 

decrying  them  on  the  other  hand ;  while,  perhaps  (and  it  is 
a  certain  and  a  known  case)  the  meaning  may  be  the  same 
on  both  sides,  and  would  be  so,  or  would  appear  to  be  so, 
if  such  and  such  words  were  waived,  and  others  more 
understood  were  chosen,  and  used  in  the  room  of  them.  It 
is  true,  we  are  not  to  think  (and  no  man  of  sense  can)  that 
we  are  obliged  never  to  use  other  words  in  such  matters, 
but  such  as  the  translators  of  the  Bible  have  hit  on  in  their 
version  of  it,  as  if  that  must  consecrate  those  words,  and 
leave  all  other  under  a  profane  character  ;  but  if  it  appear 
that  any  word  of  a  doubtful  signification  is  misunderstood 
by  many,  creates  offence,  and  through  some  fixed,  immov- 
able prejudice,  or  prepossession  that  some  other  notion  of 
it  hath  obtained  in  the  minds  of  many,  it  will  always  be 
otherwise  understood  by  them  than  we  intend,  let  it  rather 
go  for  a  nehushtan,  than  that  the  peace  of  the  church 
should  be  broken,  and  men's  minds  be  disturbed  and  dis- 
quieted by  it.  This  is  the  case,  when  any  such  words  as 
might  be  arbitrarily  used  or  laid  aside,  are  made  so  neces- 
sary, or  so  destructive,  as  if  all  religion  were  saved  or  lost 
by  them  :  when  one  so  cries  up  such  a  word,  as  if  he  would 
say,  "  The  heavens  must  fall  if  I  have  not  my  word."  And 
another  decries  it  as  much,  as  if  he  said,  "  They  must  fall 
if  it  be  admitted,  or  if  I  have  not  mine."  Sure  there  must 
be  in  this  case  that  forbidden  "koyoiMayjoLy  of  which  the 
apostle  speaks  in  that,  1  Tim.  vi.  4,  which  they  are  usually 
most  apt  to  be  guilty  of,  that  are  also  guilty  of  what  is  put 
in  conjunction  therewith,  perverse  disputings  of  men  of 
corrupt  minds  ;  with  these  falls  in  this  strife  of  words  : 
whether  that  be  to  be  understood  objectively,  or  instru- 
mentally,  strife  about  words,  or  wordy  strifes,  I  shall  not 
here  determine.  But  that  whole  context  is  worth  our 
considering,  ver.  3,  4,  5.  If  any  man  teach  otherwise,  do 
krsPodidaffxaXiT,  teach  other  or  alioi  things,  or  after  another 
or  alien  manner,  and  consent  not  to  the  words  of  our  Lord 
Jesus  Christ,  and  the  doctrine  which  is  according  to  god- 
liness :  4.  He  is  proud,  knowing  nothing,  but  doting  about 
questions,  and  strife  of  words,  whereof  cometh  envy,  strife, 


190  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

railings,  evil  surmisings,  5.  Perverse  disputings  of  men  of 
corrupt  minds,  and  destitute  of  the  truth,  supposing  that 
gain  is  godliness  :  from  such  withdraw  thyself.  And  there- 
with agrees  what  we  find  also  mentioned,  with  the  charge 
of  avoiding  them,  2  Tim.  ii.  23.  Foolish  and  unlearned 
questions  that  gender  strifes.  Some  may  fancy  they  make 
themselves  considerable  for  learning  by  such  altercations  ; 
but  the  apostle  slurs  that  conceit,  calling  them  unlearned. 
So  I  remember  Seneca*  says  of  the  Greeks  (calling  it  their 
disease)  that  they  made  much  ado  with  certain  idle  ques- 
tions (as,  how  many  rowers  belonged  to  the  vessel  that 
carried  Ulysses  ?  and  such  like,  that  he  there  mentions), 
whereby,  says  he,  they  did  not  appear  more  learned,  but 
only  more  troublesome. 

3.  When  we  consider  with  too  little  indulgence  one 
another's  mistakes  and  misapplications,  in  the  use  even  of 
Scripture  words,  placing  them  as  some  may  do,  upon  things 
to  which  they  do  not  properly  belong,  when  yet  they  agree 
about  the  things  themselves.  There  are  words  in  the  Scrip- 
ture revelation,  that  it  may  be  the  one  or  the  other  of  dis- 
agreeing persons  may  apply  to  one  thing,  when  the  other 
(perhaps  truly)  thinks  they  belong  more  properly  to  an- 
other. There  is  an  inconvenience  in  this  :  the  case  is  much 
as  if  one  should  have  an  idea  of  all  the  streets  of  London, 
in  his  mind  as  they  lie,  but  he  mistakes  the  names,  and 
transposes  them.  As  for  instance,  calls  Cheap-side  Corn- 
hill,  or  Cornhill  Cheap-side.  He  does  not  speak  so  intelli- 
gibly to  another,  but  at  the  same  time  may  have  the  same 
idea  in  his  mind  of  London  that  another  has.  And  this 
however,  when  it  occurs  in  religious  disceptations,  ought 
to  be  considered  (though  there  be  an  inconvenience  in  it) 
with  indulgence,  as  knowing  we  are  all  liable  to  mistakes  in 
greater  matters.  And  as  it  is  possible  there  may  be  some- 
what of  carnality,  some  perverseness,  some  cloud  arising 
from  infirm  flesh  that  darkens  the  mind,  and  occasions  it 
so  to  mistake  ;  so  'tis  much  greater,  not  to  be  able  to  bear 
in  another  such  a  mistake. 

*    De  Brev.  Vita. 


THE  CARNALITY   OF  RELIGIOUS  CONTENTION.  191 

4.  When  there  is  an  agreement  about  the  main  and  prin- 
cipal things  that  the  Scripture  revelation  contains  and 
carries  in  it ;  but  there  is  not  that  agreement  about  their 
mutual  respects  and  references  unto  one  another.  This  is 
a  matter  indeed  of  greai^r  ij:.i}vortauce  ;  there  can  be  no 
true  scheme  given  of  gospel  truths  and  doctrines,  if  such 
their  references  and  respects  to  one  another  be  not  rightly 
understood.  But  an  entire  true  scheme  of  Christian  doc- 
trines will  not  enter  into  all  minds  ;  and  for  the  most  j)art 
they  are  particular  passages,  or  particular  truths,  that  strike 
hearts,  and  that  God  makes  use  of  to  do  souls  good  by. 
And  if  so  entire  a  scheme  will  not  enter  into  the  minds  of 
many,  whether  through  their  darkness  or  ignorance,  or 
whether  through  any  thing  of  prejudice,  that  was  as  it  were 
forelaid  in  their  minds  ;  nothing  remains  but  to  be  patient 
of  it,  and  to  do  them  what  good  we  can,  even  upon  their 
own  terms,  and  in  the  way  wherein  they  are  capable  of  it. 
There  was  such  an  obstruction  in  minds  among  these  Co- 
rinthians, even  upon  this  very  account  of  their  carnality,  as 
we  see  in  that  3d  of  the  1st  epistle,  that  the  apostle  tells 
them,  I  could  not  speak  to  you  as  spiritual  (it  must  be 
understood  comparatively)  ;  but  as  unto  carnal  ;  and  there- 
fore, as  a  wise  instructor,  thought  it  needful  to  keep  back, 
to  withhold  some  things  from  them  that  he  reckoned  might 
be  meat  to  them,  solid  meat,  strong  meat,  because  they 
had  been  hithei-to  unable  to  bear  it,  nor  were  yet  able.  It 
is  in  that  case  needful  rather  somewhat  to  sts^siv,  to  with- 
hold some  things,  or  suspend,  than  by  a  continued  and  too 
urgent  inculcation  to  frustrate  one's  own  design  ;  and  while 
we  would  have  all  enter  into  less  capable  minds,  to  have 
nothing  enter.  It  may  sometimes  be,  that  when  too  much 
is  endeavoured  at  once  to  be  borne  in  upon  them  against 
an  invincible  obstruction,  we  only  engage  them  to  fortify 
the  more  strongly,  and  shut  out  all ;  and  so  we  defeat  our- 
selves. They  gain  nothing,  and  our  whole  design  is  frus- 
trated and  lost.  In  all  our  applications  to  the  souls  of 
men,  there  must  be  patient  waiting,  and  very  gradual  en- 
deavourp  used,  without  force  and  furious  striving  ;  yea,  in 


192  THE  CARNALITY  OF  EELIQIOFS  COHTENTION. 

our  having  to  do  with  such  as  are  yet  the  very  vassals 
and  captives  of  the  devil.  So  the  apostle  speaks,  2  Tim. 
ii.  24.  The  servant  of  the  Lord  should  not  strive,  but  be 
patient  toAvards  (even  all)  men,  and  wait  (even  in  reference 
to  them  that  are  hitherto  altogether  impenitent),  when  God 
will  give  them  repentance,  that  they  may  recover  them- 
selves out  of  the  snare  of  the  devil,  that  are  led  captive  by 
him  at  his  will.  Much  more  are  such  methods  to  be  used 
towards  them,  who  call  on  the  name  of  our  Lord  out  of  a 
pure  heart,  as  he  speaks  a  little  above  in  the  same  context, 
ver.  22.  And  consider  the  extent  and  endearingness  of  this 
character.  'Tis  to  be  deplored  that  it  extends  not  further  ; 
but  so  far  as  it  doth  extend,  God  forbid  it  should  not  have 
a  most  persuasive  efficacy  and  power  upon  our  spirits, 
to  make  us  follow  righteousness,  faith,  charity,  peace,  even 
with  all  them  that  bear  that  character,  ^.  e.  that  call  on 
the  Lord  with  a  pure  heart ;  their  Lord  (as  'tis  elsewhere) 
as  well  as  ours  ;  be  they  of  what  party,  or  denomination, 
soever. 

5.  Much  of  this  carnality  appears  about  such  matters, 
when  we  are  over  intent  to  mould  and  square  gospel  truths 
and  doctrines  by  human  measures  and  models,  and  too 
earnestly  strive  to  make  them  correspond  ;  that  is,  when 
we  aim,  beyond  what  things  can  admit,  to  stretch  (or  rather 
to  shrink  and  contract)  God's  transactions  with  men,  unto 
the  scheme  and  model  of  our  owa  abstract  notions  and  de- 
finitions, or  of  merely  human,  civil,  or  political  economies, 
administrations,  and  transactions  ;  such  I  mean  as  obtain 
among  men  towards  one  another  ;  and  so  labour  to  have  the 
same  measures  take  place  throughout  in  reference  to  divine 
things,  as  do  in  human.  Whereby  more  than  is  needful, 
useful  (or  indeed  so  much  as  possible  to  agree  and  quadrate), 
of  logic,  metaphysics,  and  of  civil  and  other  law,  is  intro- 
duced into  theology.  Illustrations  indeed  may  be  taken 
thence,  but  not  strict  measures.  It  is  impossible  sometimes 
they  should  be  so.  Divers  things  are  taken  among  men  in 
such  notions,  as,  in  delivering  tlie  doctrine  of  the  gospel 
cannot  have  a  full  and  adequate  place  :  they  often  will  not 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  193 

exactly  agree  or  correspond.  As  if,  in  speaking  of  God's 
pardoning  and  justifying  a  sinner,  we  should  take  our 
measures  of  pardon  and  justification  strictly  from  what 
obtains  amongst  men,  we  shall  find  a  great  difference  and 
disagreement.  For  plain  it  is,  that,  according  to  human 
measures,  the  same  person  cannot  be  both  pardoned  and 
justified.  He  that  is  pardoned  cannot  be  justified,  and  he 
that  is  justified,  cannot  be  pardoned.  But  according  to 
divine  and  gospel  measures  both  are  truly  said  of  the  same 
person.  In  the  one  case  there  is  an  inconsistency,  in  the 
other  a  fair  agreement  of  the  same  things.  He  that  is  at  a 
human  bar  a  justified  person,  needs  no  pardon,  his  case 
admits  of  none  ;  if  he  were  justified,  pardon  were  absurdly 
talked  of ;  and  so  if  he  were  pardoned,  that  does  plainly 
imply  that  he  was  not  justified.  It  is  quite  otherwise  if 
you  bring  these  things  to  the  gospel,  and  God's  dealing 
with  sinners.  I  cannot  now  spend  time  in  shewing  you 
distinctly  how  these  things  do  lie,  and  are  very  capable  of 
being  accommodated,  in  the  sinner's  case  ;  some  resem- 
blance will  appear,  not  an  exact  or  entire  correspondency. 
The  instance,  however,  serves  our  present  pui-pose,  to  shew 
that  God's  procedure  and  methods  in  his  dispensations 
towards  men,  will  not  in  all  things  square  with  human 
measures. 

Again,  if  we  speak  of  the  doctrine  of  God's  covenant  in 
Jesus  Christ,  we  cannot  take  our  measures  from  human 
covenants  that  pass  between  man  and  man,  especially  one 
private  man  and  another  ;  for  there  the  persons  are  under 
no  obligation  before  their  mutual  consent.  It  is  not  so 
between  God  and  man  :  God's  covenants  are  laws  as  well 
as  covenants  ;  and  so  a  man  is,  before  he  consents,  obliged 
to  consent.  Therefore  here  again  it  appears  gospel  doctrines 
are  not  to  be  exactly  measured  by  human  models.  Nor 
should  this  be  too  earnestly  endeavoured,  we  should  not 
too  much  set  our  minds  upon  it ;  'tis  to  offer  at  a  thing  in 
its  own  nature  not  practicable,  and  there  is  too  much  of 
man  in  it. 

6.  When  there  is  a  discernible  proneness  to  oppose  the 

N 


194  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

great  things  of  the  gospel  to  one  another,  and  to  exalt  or 
magnify  one,  above  or  against  another.  It  is  too  plain  this 
may  more  commonly  come  under  observation,  than  it  doth 
under  that  reprehension  which  it  deserves.  For  instance, 
those  two  great  things  that  I  mentioned  at  first,  justifica- 
tion and  sanctification,  both  very  great  things,  of  most  ap- 
parent and  confessed  necessity  to  the  salvation  and  blessed- 
ness of  the  souls  of  men  ;  justification,  that  a  man's  state 
may  be  good  ;  sanctification,  that  the  temper  of  his  soul 
may  become  so.  But  is  it  not  too  common  to  magnify  one 
of  these  above  or  against  the  other  ?  To  contend  and  dis- 
pute with  great  fervour  concerning  the  higher  value  and 
excellency,  the  dignity  or  precedency,  of  this  or  that,  and 
to  which  the  preference  belongs  ;  to  be  so  much  taken  up 
about  the  one,  as  seldom  to  think  of  the  other  ;  and  it 
may  be  not  well  to  savour  and  relish  the  mention  of  it  ? 
Some  are  so  taken  up  about  the  business  of  justification 
(that  admirable  vouchsafement  of  grace  to  sinners  !)  that 
they  care  not  to  hear  of  sanctification  ;  and  so  all  their 
religion  is  foreign  to  them,  or  lies  in  somewhat  without 
them,  or  in  a  mere  relative  thing,  that  alters  not  their 
spirits.  A  strange  religion  !  that  makes  a  man  nothing  the 
better  man  ;  or  notwithstanding  which,  he  is,  in  the  habitual 
frame  of  his  soul,  as  bad  as  ever,  vain,  earthly,  worldly- 
minded,  proud,  passionate,  wrathful,  malicious,  vindictive, 
false,  deceitful  perhaps  (for  that  is  not  worse  than  the  rest) 
very  impurely  sensual.  But,  no  man  can  tell  why,  nor  to 
be  sure  he  himself,  he  takes  himself  to  be  a  justified  per- 
son :  and  perhaps  his  imagination  of  it  raises  in  him  a 
sort  of  rapturous,  unaccountable  joy,  without  ground  or 
root,  and  which  will  not  only  wither,  but  turn  (without  a 
seasonable  and  merciful  change)  into  endless  horror,  weep- 
ing, wailing,  and  gnashing  of  teeth  !  A  fearful  and  most 
surprising  issue  and  disappointment  of  a  high  and  unmis- 
giving  confidence,  and  expectation  to  be  saved  !  With 
others,  whose  temper,  circumstances,  or  temptations,  have 
less  inclined  them  to  rejoicing,  their  religion  is  made  up  of 
tormenting  anxieties  and  fears,  and  consists  in  the  daily 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  195 

revolving  of  perpetual  endless  doubts,  whether  they  are 
justified  or  no  ;  without  any  direct,  formed  design  of  being 
or  doing  good  ;  by  which  they  might,  in  due  time,  come  to 
have  more  truly  comfortable  apprehensions  of  the  goodness 
of  their  state.  They  more  care  to  be  pardoned  for  being 
bad,  than  to  become  good  ! 

Again,  on  the  other  hand,  there  may  be  some  so  wholly 
taken  up  about  what  they  are  in  themselves  to  be  and  do, 
and  in  the  earnest,  but  too  abstract,  or  less  evangelical  (and 
therefore  less  fruitful),  endeavour  after  higher  pitches  of 
sanctity,  without  due  reference  to  the  grace,  Spirit,  and 
blood  of  a  Redeemer,  that  they  neglect  and  look  not  after 
their  justification,  and  acceptance  with  God  in  him  ;  nor 
do  relish  and  savour,  as  they  ought,  the  doctrine  of  the 
gospel  herein.  These  do  more  incline  to  a  philosophical  (and 
scarcely  Christian)  Christianity  ;  forgetting  Christ  to  be 
their  Redeemer,  their  Lord,  and  vital  Head,  and  that  they 
are  (or  ought  to  be)  under  his  conduct,  and  through  his 
mediation,  daily  tending  to  God  and  blessedness. 

But  now  upon  the  whole,  when  there  appears  an  aptness 
or  disposition  to  separate  these  two,  justification  and  sanc- 
tification,  from  one  another,  or  either  of  them  fi-om  abiding 
in  Christ ;  or  to  oppose  them  to  one  another,  or  contend 
about  the  priority  of  the  one  or  the  other  (when  no  doubt 
they  go  together),  and  about  the  preference  or  excellency 
of  the  one  above  the  other,  which  is  the  more  considerable 
thing  :  herein  appears  much  carnality  of  mind,  an  unsound, 
injudicious  distempered  spirit.  And  'tis  a  like  case,  as  if  a 
malefactor  at  the  same  time  is  under  sentence  by  which  he 
is  condemned  to  die,  and  under  a  most  dangerous  disease, 
that  appears  very  probably  mortal  to  him  :  he  has  a  com- 
passionate prince,  willing  to  save  his  life,  and  he  at  once 
vouchsafes  him  his  pardon,  and  provides  a  very  skilful  and 
able  physician  for  the  curing  of  his  disease  :  the  wretched 
creature  hearing  of  this,  falls  a  disputing  which  of  these 
is  the  greatest  favour,  to  have  my  disease  cured,  or,  to  have 
my  crime  pardoned  ;  and  in  the  heat  of  the  dispute  he 
neglects  both,  looks  after  neither.     This  is  indeed  less  sup- 


196  THE  CARNALITY  OP  RELiaiOUS  CONTENTION. 

posable,  in  the  instanced  case  ;  but  how  great  a  distemper 
doth  it  shew,  that  it  should  be  so,  in  this,  which  is  of  inex- 
pressibly greater  importance  ! 

And  now  further  it  is  agreed  on  all  hands,  that  faith  in 
a  Redeemer  is  necessary  to  salvation,  with  those  that  are 
adult,  and  capable  of  attending  to  the  gospel  revelation  ; 
but  here,  what  disputes  are  there  raised  !  with  what  fervour 
are  they  managed,  concerning  the  place  of  it,  or  the  kind  of 
that  necessity  which  this  faith  is  of,  in  order  to  the  safe 
state  of  a  sinner  !  A  like  case  again,  as  if  such  a  condemned 
malefactor  is  told  of  his  prince's  professed,  gracious  inten- 
tions towards  him,  but  he  doubts  the  sincerity  of  his  pro- 
fessions. He  gives  him  all  desirable  assurances,  and  tells 
him.  Do  but  trust  me,  and  all  shall  be  well.  But  he  pre- 
sently fails  a  disputing.  Yea,  but  how  am  I  to  consider  this 
trust  1  (we  suppose  it  only  such  a  trust  as  may  be  fitly 
enough  placed  upon  a  man)  ;  which  way  is  it  to  contribute 
towards  my  safety  or  welfare  1  Is  it  to  be  an  instrument  or  a 
condition  ?  How  absurd  an  abuse  were  this  of  the  clemency 
of  a  propitious  prince  !  If  there  were  a  public  proclamation 
of  pardon  to  many  offenders  at  once  concerned  together,  and 
they  all  agree  only  to  disagree,  to  vie  with  one  another  in 
their  skill  in  criticising  upon  the  words,  or  in  disputing  the 
method,  contending  about  the  order  and  coherence  of  parts, 
and  make  it  their  business  not  thankfully  to  accept,  but  cavil 
at,  to  tear  and  mangle  and  pluck  in  pieces  the  proclamation, 
and  defeat  the  kind  design  and  gracious  tender  of  their 
prince  ?  What  clemency  would  not  this  provoke  to  the 
highest  resentment  and  indignation  !  And  what  now  can 
be  stranger,  or  more  perverse,  than  that  a  revelation  from 
heaven  of  so  much  good  will  to  men,  in  the  substance  so 
plain,  and  that  so  directly  concerns  the  salvation  of  souls, 
should  be  so  torn  and  mangled  ?  considered  for  no  purpose 
less  than  that  for  which  it  was  vouchsafed,  and  that  the 
very  end  itself  should  be  in  so  great  part  eluded,  that  was 
so  kindly  designed  in  it  ?  Though  yet  the  endeavour  of 
salving  difficulties  that  occur,  by  earnest  prayer,  diligent 
study,  and  by  amicable  and  placid  conference  among  brethren, 


THE  CARNALITY  OF  IIELIGIOUS  CONTENTION.  197 

or  comparing  of  sentiments,  sincerely  designed  for  a  clearer 
understanding  the  frame  of  the  gospel  truth,  or  how  it  may 
be  with  most  advantage  represented  to  men  for  the  pro- 
moting of  the  common  salvation,  can  be  liable  to  no  just 
reprehension,  being  managed  with  that  reverence  that  so 
sacred  things  challenge,  and  with  a  due  sense  of  our  own 
ignorance  and  imperfection.  That  only  which  is  blameable 
in  this  case,  and  whereof  I  reckon  no  account  can  be  given, 
or  defence  made,  is  that  when,  for  the  substance,  the  gospel 
propounds  and  lays  before  us  so  plain  a  way  wherein  men 
are  to  endeavour  the  saving  of  their  souls,  as  wherein  the 
wayfaring  man,  though  a  fool,  needs  not  err,  i.  e.  that  there 
must  be  repentance  towards  God,  faith  in  our  Lord  Jesus 
Christ,  a  renewed  heart,  a  holy  life.  One  comes  and  pre- 
tends to  shew  that  order  of  these  things  one  way,  so  as  to 
compose  a  scheme  of  them  that  is  represented  as  most 
necessary  to  be  observed  and  held  to.  No,  saith  another, 
I'll  give  you  a  righter  scheme  of  salvation,  another  way, 
and  mightily  presses  the  necessity  of  that,  and  the  dangerous 
mistakes  of  the  other.  And  thus  they  cover  a  plain  way 
with  thorns  and  briers,  do  not  instruct,  but  perplex  and 
distract  whom  they  should  direct,  create  distinctions  and 
oppositions  of  scheme  to  scheme,  not  only  without  necessity, 
but  almost  without  a  difference,  and  yet  insist  with 
vehemency,  and  lay  men's  salvation  upon  their  understand- 
ing the  matter  so  or  so,  when  it  is  hoped  thousands  have 
been  saved,  that  never  heard  of  the  one  scheme  or  the  other, 
as  they  are  distinguished  and  opposed  to  each  other.  Who 
can  justify  this  ?     Again,  in  the 

Ith  place,  When  any  do  with  great  zeal  contend  for  this 
or  that  opinion  or  notion,  as  very  sacred  and  highly 
spiritual  (as  they  account),  with  no  other  design,  than  that 
under  that  pretence  they  may  indulge  their  own  carnal 
inclination  with  the  greater  liberty.  It  was  the  very  genius 
of  this  sort  of  men  against  whom  this  epistle  was  meant, 
whether  they  were  then  called  Gnostics  it  matters  not.  Tlie 
name  well  agreed  to  them,  and  they  were  known  by  it 
afterwards.     They  were  men  of  much  pretence  to  know- 


198  THE  CARNALITY  OP  RELIGIOUS  CONTENTION. 

ledge  and  sublime  notions,  as  they  counted  them.  And 
herein  lay  their  religion  ;  and  under  this  pretence  they 
indulged  themselves  in  all  manner  of  licentiousness.  And 
it  is  now  the  same  case  when  any  do  take  up  with  mere 
notions,  which  they  are  zealous  for,  accounting  them 
very  highly  spiritual ;  and  under  pretext  of  these,  they 
indulge  the  carnality  of  their  hearts,  if  not  of  their  lives 
and  practices  too  ;  and  their  fine  notion  (as  they  account 
it),  which  they  (more  uncertainly)  father  upon  the 
Spirit  of  truth,  must  be  substituted  in  the  room  of  all 
that  love,  meekness,  humility,  heavenliness,  self-denial, 
which  are  the  most  certain  and  undoubted  fruits  of  this 
blessed  kSpirit  :  when  under  the  pretence  of  being  notional 
men,  and  of  knowing  a  great  deal  more  than  most  others 
do,  any  neglect  their  own  spirits,  and  suffer"  pride,  avarice, 
ambition,  vindictiveness,  and  falsehood,  to  shelter  them- 
selves under  the  thin  cobweb  of  a  few  fine-spun  notions  ; 
and  they  can  now^  hereupon  live  at  random,  with  more  ease 
to  their  own  minds,  and,  they  think,  with  better  reputation 
as  to  other  men. 

Here  is  a  glittering  shew  only  of  an  airy,  imagined,  pre- 
tended spirituality,  dra'SMi  over  (but  which  doth  not  hide.) 
corrupt,  rotten,  putrid  flesh.  Have  you  never  known  such 
a  case,  when  it  might  be  said,  there  goes  a  proud,  ambi- 
tious man,  a  covetous  man,  a  false  man,  a  malicious  man  : 
but  he  is  a  man  of  rare  and  singular  notions,  knows  a 
great  deal  more  than  most  others  do  ;  and  this  must  atone 
for  all  liis  crimes  with  God  and  man,  and  both  quiet  his 
conscience  and  salve  his  credit  together  !  And  who  can 
doubt  but  this  man  must  be  very  fond  of  his  own  opinions, 
and  zealously  contend  and  dispute  for  them  upon  any 
occasion  (though  he  never  so  ineptly  make  it)  when  they 
are  to  do  him  so  great  service,  and  to  stand  him  in  so  much 
stead,  i.  e.  to  supply  the  room  for  him  of  all  real  religion 
and  morality.  And  if  ye  have  happened  upon  such  notions 
as  are  really  true,  and  revealed  by  God  himself,  by  how 
much  the  more  certainly  divine  they  be,  so  much  the 
greater  is  the  wickedness,  so  basely  to  prostitute  sacred 
things,  truths  that  are  the  very  offspring  of  heaven,  unto 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  199 

SO  vile  purposes.  It  were  fault  enough  to  make  them  serve 
different  or  other  purposes  than  they  are  capable  of,  i.  e. 
to  supply  the  room  of  religion  and  real  goodness.  What 
an  indignity  is  that  to  religion,  to  suppose  an  empty  spirit- 
less opinion  can  fill  up  its  place  !  a  thing  that  does  a 
man  no  good,  for  which  his  mind  and  spirit  is  nothing  the 
better  !  much  more,  that  shelters  what  is  so  very  bad  !  Can 
this  serve  for  religion  1  That  religion  that  consists  with 
being  proud,  with  being  deceitful,  with  being  malicious, 
with  being  revengeful,  learn,  learn  to  despise  such  a  reli- 
gion !  Much  more  that  is  taken  up  to  veil  over  these,  and 
exclude  all  real  goodness  !     Again, 

8.  When,  in  the  maintaining  any  doctrine  of  the  gospel 
in  opposition  to  other  men,  we  industriously  set  ourselves  to 
pervert  their  meaning,  and  impute  things  to  them  that  they 
never  say.  Or  again,  if  we  charge  their  opinions  whom  we 
oppose  with  consequences  which  they  disclaim,  professing, 
it  may  be,  rather  to  disclaim  their  former  opinion,  and 
change  their  judgment,  than  admit  such  consequences,  if 
they  could  discern  any  connexion  between  the  one  and 
the  other.  This  surely  argues  a  mighty  disposition  to 
contend,  when  we  will  quarrel  with  one  that  is  really  of  our 
own  mind  ;  for  herein  he  appears  to  be  virtually  already  of 
the  same  mind  in  a  greater  matter,  at  least,  than  he  differs 
with  us  about ;  because  no  man  charges  another's  opinion 
with  a  consequence,  designing  thereby  to  oblige  him  to 
change  his  opinion  ;  but  as  supposing  it  to  be  an  agreed  thing 
between  them  both,  that  the  consequence  is  worse  than  the 
opinion.  When  therefore  the  consequence  I  charge  is 
disclaimed  by  him  whom  I  oppose,  either  it  is  justly  charged, 
or  it  is  not.  If  it  be  not,  his  opinion  may  be  true,  notwith- 
standing what  I  herein  say  to  the  contrary,  and  I  am  cer- 
tainly so  far  in  an  error.  But  if  it  be  justly  charged,  being 
yet  disclaimed,  we  are  formally  agreed  concerning  the 
consequence,  and  are  virtually  agreed  concerning  the  dis- 
puted point  too,  because  he  professedly  disavows  it  upon 
supposition  such  a  consequence  would  follow,  which  yet 
perhaps  he  sees  not ;  and  so  the  agreement  must  be  much 


200  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

greater  than  the  difference.  And  yet  commonly  this  signi- 
fies nothing  in  order  to  peace  :  that  is,  it  is  not  enough,  that 
I  see  the  same  things  that  you  do,  unless  I  also  see  them 
too  with  your  eyes. 

9.  When  such  disputes  do  arise  at  length  to  wrath,  to 
angry  strife,  yea,  and  even  to  fixed  enmity.  What  dread- 
ful carnality  is  here  !  Most  deservedly  so  called,  if  you 
only  consider  flesh  or  carnality  as  an  unreasonable,  a  brutal 
thing.  For  what  can  be  more  unreasonable  or  unaccount- 
able than  to  fall  out  with  another  man,  because  he  thinks 
not  as  I  do,  or  receives  not  my  sentiments,  as  I  also  do 
not  receive  his.  Is  it  not  to  be  considered,  that  he  no 
further  differs  from  me  than  I  do  fi'om  him  ?  If  there  be 
cause  of  anger,  upon  this  account,  on  one  side,  there  is  the 
same  cause  on  the  other  too  ;  and  then  whither  shall  this 
grow  ?  And  how  little  can  this  avail  upon  a  rational  estimate  ? 
Can  any  good  come  of  it  1  doth  it  tend  to  the  clearing  of 
truth  1  Shall  we  see  the  better  through  the  clouds  and  dust 
we  raised  ?  Is  a  good  cause  served  by  it  1  or  do  we  think 
it  possible  the  wrath  of  man  should  ever  work  the  right- 
eousness of  God  ?  And  when  such  carnalities  as  these  do 
exert  themselves,  and  the  hot  steams  and  fumes  arise, 
which  the  apostle  here  calls  the  lusts  of  the  flesh,  the  flesh 
lusting  to  envy,  lusting  to  wrath  ;  what  is  the  product  (or 
even  the  productive  cause)  but  that  sort  of  fire  which  is 
without  light  ?  And  3'ou  know  what  fire  that  resembles  ! 
And  if  a  man  once  find  any  fervour  of  this  kind  stir  or 
kindle  in  his  breast,  if  he  rightly  consider,  he  would  no 
more  cherish  it,  than  one  would  do  a  brand  thrown  into 
his  bosom  from  the  infernal  fire.  One  should  think  in  this 
case,  What  have  I  stin-ing  within  me  ?  something  a-kiu  to 
hell  !  Can  this  conduce  to  the  service  of  divine  and 
heavenly  truth  ?  And  let  it  be  sadly  considered  :  our  being, 
upon  such  accounts,  angry  with  one  another,  is  a  dismal 
token  of  God's  being  angry  with  us  all,  and  a  provoking 
cause  of  it  too.  Methinks  that  should  be  a  qualmy  thought ! 
and  strike  our  souls  with  a  strange  damp  !  Shall  I  indulge 
that  in  myself,  that   is  a  mark  upon  me  of  divine  dis- 


THE  CARNALITI   OF  RELIGIOUS  CONTENTION.  201 

pleasure  ;  and  upon  all  in  whom  it  is  found  1  To  have  his 
Holy  Spirit  retire,  that  blessed  Spirit  of  love,  and  of  a 
sound  mind,  and  to  leave  us  under  the  power  of  rebellious 
lusting  flesh  !  Can  this  be  grateful,  or  not  be  a  dismaying, 
fi-ightful  thing  1  And  whereas  a  right  scheme  of  gos})el 
doctrine  is  the  thing  pretended  to  be  striven  for,  I  beseech 
you  consider  :  The  more  entirely,  and  the  more  deeply,  the 
true  scheme  of  gospel  doctrine  is  inlaid  in  a  man's  soul, 
the  more  certainly  it  must  form  it  into  all  meekness, 
humility,  gentleness,  love,  kindness,  and  benignity  towards 
fellow-Christians  of  Avhatsoever  denomination  ;  not  con- 
fined, not  limited  (as  that  of  the  Pharisees)  unto  their  own 
party  ;  but  diffusing  and  spreading  itself  to  all  that  bear 
the  character  and  cognisance  of  Christ.  The  Spirit  of  our 
Lord  Jesus  Christ  is  a  Spirit  of  greater  amplitude  ;  extends 
and  diffuses  itself  through  the  whole  body  of  Christ. 

Nor  can  any  man  more  effectually  disgrace  his  own 
cause,  or  make  sure  to  worst  himself  in  it,  than  by  defend- 
ing it  wrathfully.  For  admit  that  he  err  whom  I  oppose, 
a  thousand  to  one  but  that  my  ^^Tath  is  worse  than  his 
error,  probably  a  thousand  times  worse.  I  go  about  there- 
fore to  take  away  a  mote  fi-om  his  eye,  having  a  beam  in 
my  own  ;  or  am  more  concerned  for  a  misplaced  hair  upon 
his  head,  than  I  am  for  a  fiery  ulcer  in  my  own  breast. 
We  are  not,  'tis  true,  to  be  so  stoical  to  condemn  the  natu- 
ral passion  of  anger,  as  such,  for  sinful.  But  if  it  exceeds 
its  cause,  and  sets  not  with  the  sun,  it  becomes  strange, 
unhallowed  fire.     But  again,  in  the 

\Oth  place,  There  is  still  a  further  appearance  of  great 
carnality  in  such  cases,  when  any  do  adventure  to  judge 
of  the  consciences  and  states  of  them  whom  they  oppose, 
or  from  whom  they  differ  :  when  they  ascend  the  tribunal, 
usurp  the  throne,  pass  sentence  upon  them,  as  men  of  no 
conscience,  or  of  no  sincerity,  or  uprightness  of  iieart  with 
God.  As  if  theirs  were  to  be  the  universal  conscience,  the 
measure  of  all  consciences  ;  and  he  that  cannot  be  governed 
by  their  conscience  must  have  none  at  all :  or  he  be  stark 
blind  towards  truth,  towards  God,  and  towards  himself, 


202         THE  CARNALITY  OP  RELIGIOUS  CONTENTION. 

that  sees  not  every  thing  they  see,  or  fancy  themselves 
to  see. 

This  is  a  most  high  usurpation  upon  divine  preroga- 
tive ;  and  how  can  any  insensibly  slide  into  such  an  evil 
as  this,  in  the  face  of  so  plain  and  so  awful  a  text  of  Scrip- 
ture, that  so  severely  animadverts  upon  it  ?  that  14th  to 
the  Romans,  and  sundry  verses  of  it.  With  what  rever- 
ence and  dread  should  it  strike  a  man's  soul  in  such  a 
case  !  AVhen  we  have  the  rights  of  the  Redeemer  asserted 
in  those  whom  he  hath  bought  with  his  blood.  And  are 
told  that  "  for  this  end  Christ  both  died,  and  rose,  and 
revived,  that  he  might  be  Lord  both  of  the  dead  and  living," 
ver.  9.  And  it's  thereupon  further  said  to  us,  "  Who  art 
thou  that  judgest  another's  servant,"  as  ver.  10.  "  Why  dost 
thou  judge  thy  brother,  or  set  at  nought  thy  brother  ?  We 
must  all  stand  before  the  judgment  seat  of  Christ."  We 
are  all  of  us  his,  he  both  died,  and  revived,  and  rose 
again,  that  he  might  be  Lord  of  all,  as  Acts  x.  36.  And 
here  of  dead  and  living,  i.  e.  that  he  might  be  owner  of  all, 
which  is  the  first  notion  of  Dominus  or  Lord,  and  in  both 
worlds,  the  visible  and  the  invisible  ;  that  into  which  many 
are  dead,  and  deceased  from  hence,  and  so  to  us  become 
invisible  ;  and  many  that,  yet  surviving,  are  still  visible  to 
us.  So  ample  is  his  dominion  !  And  because  the  jiis 
imperii,  the  right  of  government,  of  which  judgment  is  the 
last,  conclusive  act,  hath  for  its  foundation  the  jus  dominii, 
the  right  of  lordship  ;  'tis  therefore  asserted  to  him  as  the 
corona  (the  crown)  and  complement,  the  very  summity 
of  his  acquired  rights,  that  he  is  to  finish  all  things  by  the 
last  judgment,  which  must  pass  upon  both  the  already 
dead  and  the  yet  living.  Thus  is  the  ground  of  the 
expostulation  laid.  Who  art  thou  who  presumest  to  justle 
him  out  of  this  his  supreme  and  most  sacred  right  ?  Per- 
haps the  matter  disputed  about  may  be  doubtful,  but 
there  is  no  doubt  concerning  this  incommunicable  autho- 
rity of  our  Lord  Christ,  or  concerning  his  law  against 
such  judging.  Matt.  vii.  1.  And  to  run  into  certain  sin, 
in  a  furious  chasing  of  uncertain  error  !  what  considera- 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  203 

tion,  what  tenderness  of  offending,  of  affronting  him,  and 
of  hazarding  our  own  souls,  is  there  in  all  this  ? 

To  judge  other  men's  consciences,  is  of  so  near  affinity 
with  governing  them,  that  they  that  can  allow  themselves 
to  do  the  former,  want  only  power,  not  will  or  inclination, 
to  offer  at  the  other  too.  Which  puts  the  matter  out  of 
doubt,  that  when  men  of  this  temper  complain  of  such 
iisurpation,  'tis  not  that  they  think  it  an  offence  in  itself, 
hut  against  them  only  ;  and  that  no  consciences  ought  to 
he  free,  but  their  own.  The  proof  of  an  honest  and  equal 
mind  herein  is,  when  we  judge  this  to  be  evil,  not  being 
hurt  by  it ;  or  abhor  to  hurt  others  in  this  kind,  when  we 
have  power  to  do  it.  Upon  which  account  that  passage  is 
memorable  of  the  emperor  Maximilian  II.  to  a  certain 
prelate,  that  there  was  no  sin,  no  tyranny,  more  grievous 
than  to  affect  dominion  over  men's  consciences  ;  and  that 
they  who  do  so,  go  about  to  invade  the  tower  of  heaven. 
A  considerable  saying  from  so  great  a  prince,  that  lived 
and  died  in  the  Roman  communion.  What  shall  be  thought 
of  any  such  protestants,  that  Avithout  any  colour  or  shadow 
of  a  ground,  besides  differing  from  them  in  some  very  dis- 
putable and  unimportant  opinions,  shall  presume  to  judge 
of  other  men's  consciences  (and  consequently  of  their  states 
God-ward),  which  such  a  one  as  he  thought  it  so  presump- 
tuous wickedness  to  attempt  to  overrule  or  govern  1 

11.  When  we  over-magnify  our  own  understandings, 
and  assume  too  much  to  ourselves.  That  is,  do  expect  that 
our  minds  be  taken  for  standards  to  all  minds  ;  as  if  we, 
of  all  mankind,  were  exempt  from  error,  or  the  possibility 
of  being  mistaken.  A  certain  sort  of  piXuvria  or  a-jdddsia, 
an  excess  of  love  and  admiration  of  ourselves,  or  over- 
pleasedness  with  ourselves,  too  much  self-complacency,  is 
the  true  (though  very  deep  and  most  hidden)  root  of  our 
common  mischief  in  such  cases.  We  wrap  up  ourselves 
within  ourselves,  and  then  we  are  all  the  world.  Do  only 
compare  ourselves  with  ourselves,  never  letting  it  enter  into 
our  minds,  that  others  have  their  sentiments  too,  perhaps 
wiser  than  ours  ;  but  abound  in  our  own  sense  ;  and  while 


204  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

(as  the  apostle  in  that  case  says)  we  are  not  wise,  and  per- 
haps are  the  only  persons  that  think  ourselves  so,  we  yet 
take  upon  us,  as  if  we  were  fit  to  dictate  to  the  world,  to 
all  Christians  and  to  all  mankind  ;  or  as  if  we  only  were 
the  men,  and  wisdom  must  die  with  us. 

This  is  a  sort  of  evil,  than  which  there  is  none  more 
common  and  none  less  observed ;  none  wherewith  the 
guilty  are  so  little  apt  to  charge  themselves,  or  admit  con- 
viction of  it.  For,  I  pray,  do  but  consider  ;  all  the  several 
differing  parties  amongst  us  do  with  one  voice  pretend  to 
be  for  peace  ;  but  how,  and  upon  what  terms  ?  Why,  that 
all  the  rest  are  presently  to  be  of  their  mind  ;  and  that  is 
all  the  peace  that  most  are  for.  For  where  (scarce  any 
where)  is  the  man  to  be  found,  or  how  great  a  rarity  is  he, 
that  entertains  the  thought  "  That  there  may,  for  ought  I 
know,  be  much  to  be  redressed  and  corrected  in  my  appre- 
hensions of  things,  to  make  me  capable  of  falling  in  with 
that  truth  which  ought  to  be  common  to  all."  There  is  an 
expectation  with  many,  of  a  good  time  and  state  of  things, 
before  this  world  end,  when  all  shall  be  of  one  mind  and 
judgment ;  but  the  most  think  it  must  be  by  all  men's 
becoming  of  their  mind  and  judgment.  And  of  this  self- 
conceit  it  is  usually  a  harder  thing  to  fasten  conviction 
upon  men,  than  of  most  other  evils.  We  have  more  hope 
in  speaking  against  di-unkenness,  murder,  or  any  the  gross- 
est kind  of  wickedness ;  for  there  the  conscience  of  the 
guilty  falls  in,  and  takes  part  with  the  reprover.  But  we 
can  more  easily,  and  more  frequently  do  (though  not  fre- 
quently enough),  observe  the  faults  of  the  inferior  facul- 
ties or  of  our  external  actions,  than  of  the  faculty  itself 
which  should  observe.  Our  mind,  which  is  naturally  like 
our  eye,  is,  in  this,  too  like,  ^.  e.  that  it  can  see  every  thing 
but  itself.  It  doth  not,  by  using  it,  preserve  its  peculiar 
self- reflecting  power  ;  is  blind  towards  itself,  beyond  what 
naturally  belongs  to  it.  An  object  may  be  too  near  our 
bodily  eye  to  be  seen.  Our  mind  is  herein  too  bodily, 
too  much  carnalized,  sunk  too  deep  into  flesh.  It  is  the 
next  thing  to  itself ;  and  here,  not  by  its  primitive  nature 


THE   CARNALITY  OF  RELIGIOUS  CONTENTION".  205 

(by  which  as  an  intellectual  sun  it  could  revert  its  beams, 
and  turn  them  inward  upon  itself),  but  by  depravation,  it 
for  the  most  part  sees  nothing  ;  or  doth  worse,  thinks  itself 
to  see  what  is  not  to  be  seen,  certain  imaginary  excellencies, 
which  make  the  man  his  own  idol  ;  an  object  of  a  sort  of 
adoration  to  himself ;  and  of  scorn  and  derision  (most  pro- 
bably to  every  one  else.)  In  this  case  every  man  is,  how- 
ever, most  commonly  innocent  in  his  own  eyes,  or  still 
thinks  he  is  in  the  right  ;  amidst  the  so  vast  a  variety  of 
apprehensions  and  sentiments  no  one  suspects  himself  to  be 
in  the  wrong.  All  are  for  the  truth,  and  they  are  all  for 
peace  and  union.  By  which  some  indeed  more  gently, 
mean,  they  hope  all  will  quit  their  former  mistaken  opinions 
and  ways  (as  in  great  kindness  to  themselves  they  take  for 
granted  all  men's  are  but  their  own)  and  come  wholly  over 
to  them.  Others,  that  have  not  breasts  capable  of  even  so 
much  charity  than  this,  not  only  are  as  much  lovers  and 
admirers  of  themselves,  but  so  vehement  haters  of  all  that 
presume  to  differ  from  them,  that  they  think  them  not  fit 
to  live  in  the  world  that  durst  adventure  to  do  so.  The 
meaning,  therefore,  of  their  being  for  peace,  is,  that  they 
would  have  all  destroyed  that  are  not  of  their  minds  ;  and 
then  (as  the  Roman  historian  speaks)  Quando  solitudinem 
fecere  appellant  pacem  ;  when  they  have  madt  a  desolation, 
so  that  they  themselves  are  left  alone  in  the  world,  that  they 
will  call  p>eace. 

But  you  will  say.  What  is  to  be  done  ?  or  what  would 
I  persuade  in  this  case  of  difl^ering  apprehensions  and  ways 
still  remaining  among  Christians  ?  I  answer.  Not  pre- 
sently to  unbelieve  all  that  ever  a  man  hath  believed  be- 
fore ;  or  to  abandon  on  the  sudden  his  former  sentiments, 
or  to  find  fault  with  himself  for  having  thought  them 
right.  For  'tis  a  contradiction  to  be  of  any  opinion,  and 
not  then  to  think  it  right.  Nor,  therefore,  is  it  scepticism,  by 
any  means,  that  I  would  advise  to  ;  as  if  there  were  nothing 
to  be  thought  certain,  but  this  ;  that  whereas  the  greatest 
and  most  necessary  things  in  religion  are  most  plain,  that 
is,  either  most  plain  in  themselves,  or  most  expressly  re- 


206  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

vealed  in  the  word  of  God.  Here  let  us  be  stedfast  our- 
selves, without  being  severe  towards  other  men.  Other 
things,  that  are  more  matter  of  doubt,  and  dispute  by  how 
much  the  less  plain  they  are,  we  should  count  so  much 
the  less  necessary.  In  reference,  therefore,  to  these  less 
momentous  things,  about  which  there  is  with  us  most 
of  jangling,  there  ought  always  to  be  great  modesty  and 
distrust  of  our  own  understandings,  and  a  continued  readi- 
ness to  receive  infonnation,  with  constant  looking  up  to 
the  Father  of  Lights  for  further  illumination,  and  a  resolu- 
tion, wherein  we,  with  others,  have  attained,  to  walk  by 
the  same  rule,  minding  the  same  (agreed)  things,  hoping 
God  will  reveal  his  mind  to  the  otherwise  minded  in  his 
own  time,  as  the  apostle  in  Phil.  iii.  16,  17.  But  to  hasten 
to  a  close,  I  further  add  in  the 

Last  place,  Such  carnality  greatly  shews  itself  in  an 
affectation  and  desire  of  having  such  disputes  still  kept 
afoot,  and  the  contests  continued  without  either  limit  or 
rational  design.  This  shews  a  deep  tincture,  and  is  a 
plain  indication  of  a  mind,  to  a  very  great  degree  carnal- 
ized, when  a  mighty  pleasure  is  taken  to  see  the  saw  dra\\Ti, 
and  the  ball  kept  up.  And  if  the  question  be  asked.  Pray 
how  long  1  So  little  of  reasonable  answer  can  be  given, 
that  it  might  as  well  be  said  in  plain  terms.  Till  all  words 
be  spent,  till  speech  or  language  fail,  till  Elias  come,  or 
doomsday  come.  So  that  if  there  were  never  so  much 
reason  to  commend  the  having  said  somewhat  in  defence 
of  this  or  that  disputed  point,  we  might  yet  say,  as  Seneca 
did  of  Cicero's  so  much  over-praising  his  own  consulship, 
"  I  blame  him  not  for  praising  it  without  cause,  but  for 
doing  it  without  end  ;"  or  that  he  could  never  give  over, 
or  tell  when  he  had  said  enough.  Upon  the  same  terms 
upon  which  it  is  now  so  much  desired  such  disputes 
should  be  continued,  when  what  is  truly  enough  is  already 
said,  they  might  as  well  wish  they  always  should.  Which 
signifies,  that  when  we  say,  we  would  have  men  contend 
for  truth,  we  wish  it  not  so  much  for  truth's  sake,  as  for 
fhe  contention's  sake.     By  all  means,  say  they,  strive  for 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  207 

the  truth  :  not  that  they  care  so  much  for  truth  as  for 
the  strife.  For  in  some  circumstances  there  is  not  an  end 
in  view,  that  is  rationally  to  be  designed  or  served  by  it, 
on  this  side  the  end  of  all  things.  Nor  consequently  any 
good  principle  that  is  to  be  exercised  or  gratified  thereby. 
What  is  needful  to  be  said  in  the  matters  already  referred 
to,  for  the  informing  and  satisfying  of  tractable  minds  sin- 
cerely willing  to  understand  the  truth,  lies  within  a  little 
compass.  And  when,  in  controversy,  that  is  once  said 
which  truly  belongs  to  the  very  point  in  question,  the  rest 
is  commonly  trifling  and  reflection,  or  the  perplexing  of 
the  matter  more,  and  darkening  the  counsel  by  words 
without  knowledge.  If  love  to  truth  be  alleged  for  the 
principle  that  prompts  men  to  covet  so  continual  alterca- 
tions about  it,  I  would  say  this  shew^s  more  want  of  love 
to  it.  For  hereby  they  are  diverted  from  that  which  ren- 
ders it  most  of  all  amiable,  and  for  which  it  ought  chiefly 
to  be  loved.  As  it  is  the  truth  according  to  godliness,  and 
by  which  we  are  to  be  sanctified,  and  begotten  more  and 
more  (as  of  an  immortal  seed,  into  the  divine  likeness.) 
Experience  shews  how  little  disputes  better  men's  spirits. 
If  we  love  divine  truth,  why  do  we  not  feed  and  live  upon 
it,  and  enjoy  its  pleasant  relishes  ?  but  relish  gravel  more, 
or  chaffs  and  bran  ?  For  thither  the  agitation  of  continued 
controversies  about  it  doth  soon  sift  it,  the  grain  of  flour 
(the  kidney  of  the  wheat)  being  passed  away,  and  gone 
from  us.  Can  none  remember  when  the  disputative  humour 
had  even  eaten  out  the  power  and  spu-it  of  practical  religion 
and  godliness  ?  Thither  things  are  again  tending  if,  either 
by  severity  or  mercy  (one  may  say  rather  than  not  other- 
wise, by  merciful  severity),  God  do  not  prevent  and  repress 
that  tendency.  As  yet  I  fear  the  humour  is  violent,  when 
the  fervour  of  men's  spirits  is  such,  as  to  carry  them  over 
all  Scripture  directions,  and  animadversions,  that  they 
signify  nothing  with  them  ;  only  make  it  their  business 
each  one  to  animate  the  more  vogued  champions  of  their 
own  party  into  the  highest  ferments,  and  cry,  Dispute, 
dispute,  write,  write,  preach,  preach  one  against  another  ; 


208  THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 

let  not  the  business  go  over  so,  do  not  keep  silence.  Thus 
are  many,  as  the  apostle  speaks,  puffed  up  for  one  against 
another,  1  Cor.  iv.  6.  And  what,  has  such  a  text  of  Scrip- 
ture as  that  no  edge,  no  point,  by  which  to  lance,  to  pierce 
such  a  tumour  ?  No  ;  when  the  humour  is  once  up,  and 
has  en  wrapt  men's  hearts  ;  is  settled  there,  and  hath  ob- 
dured  them  to  a  bra-^nay  hardness ;  such  texts  of  Scripture, 
though  so  mighty  pat  and  apposite,  are  esteemed  by  them 
but  as  leviathan  esteems  spears  and  swords,  like  straw  and 
rotten  wood,  they  do  not  enter  into  men's  hearts.  A  strange 
kind  of  obduration  ! 

And  how  supposable  is  it,  that  they  who  are  so  puffed 
up  for  others,  may  also,  through  the  known  corruption  of 
nature  even  in  the  best,  do  herein  not  a  little  to  the  puffing 
up  of  them  too.  The  apostle's  concluding  of  this  chapter 
with  those  cautions.  Let  us  not  be  desirous  of  vain-glory, 
provoking  one  another,  envying  one  another,  immediately 
upon  his  renewing  of  the  precept  (ver.  25)  of  walking  in 
the  Spirit,  and  immediately  before  those  words  (chap.  vi. 
1),  If  a  man  be  overtaken  with  a  fault,  ye  which  are  spiri- 
tual restore  such  a  one  in  the  spirit  of  meekness,  shews 
how  he  understood  the  case  to  be  with  these  Galatian 
Christians,  that  as  to  doctrinals  were  yet  sound  and  un- 
fallen  :  that  there  was  yet  such  carnality  working  in  their 
continued  contests  (though  for  the  truth),  such  pride,  such 
affectation  of  vain-glory,  such  wrathfulness,  as  shewed  it 
was  not  mere  love  to  truth  that  kept  up  the  contest,  but 
some  such  worse  principles.  Nothing  is  plainer  than  that 
principles  and  ends  measure  one  another.  And  when  that 
is  done,  or  coveted  to  be  done,  that  serves  no  good  end  ; 
or  is  so  done,  as  not  to  serve,  but  destroy  or  hinder,  any 
end  that  is  truly  good ;  the  principle  must  be  very  bad  that 
moves  the  wheel.  Disorderly  eccentric  motions  bewray 
their  principle  and  end  together.  When  the  carriage  and 
conduct  of  an  affair,  that  carries  with  it  the  appearance  of 
serving  the  truth,  is  impetuous,  eager,  precipitant  ;  when 
there  is  no  good  end  in  view  of  the  present  so  modified 
endeavour ;  when  enough  is  agreed  already  to  serve  the 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  209 

most  important  ends,  unity  among  brethren,  the  salvation 
of  souls,  and  yet  things  are  further  insisted  on,  unnecessary 
to  either,  yea,  prejudicial  to  both,  and  upon  which  the 
weight  and  stress  of  either  of  these  cannot  be  laid  without 
sin  ;  it  too  plainly  appears  vain-glory  to  oneself,  or  the 
slurring  of  a  (designed)  adversary  is  the  end  ;  and  then  the 
principle  is  proportionable.  Yet,  even  in  the  light,  and 
when  matters  are  thus  open  and  in  view,  oppositions  are 
pushed  on,  and  men's  spirits  rise  to  that  pitch,  as  to  bear 
down  whatever  is  proposed,  only  with  design  to  make  their 
career  a  little  slower  ;  yea,  and  they  are  apt,  rather  than 
hearken,  to  put  opprobrious  names  and  characters  upon 
them  that  are  not  altogether  so  furious  as  themselves. 

Nor  have  they  themselves  the  patience  to  consider  con- 
sequences, and  whither  these  things  tend  ;  i.  e.  that  God 
is  provoked,  that  the  souls  of  men  are  endangered,  greatly 
endangered.  I  have  found  in  ray  own  conversation,  that 
some,  even  in  distress,  in  agonies,  have  said,  "  Lord,  be 
merciful  to  us,  I  know  not  which  w^ay  to  go  ;  one  preaches 
one  thing,  another  preaches  the  quite  contrary."  I  know 
they  mistake  ;  we  do  generally  in  substance  preach  the 
same  gospel.  Thanks  be  to  God,  his  gospel  is  not  confined 
to  a  few  men,  or  to  this  or  that  party  of  men.  But,  in  the 
mean  time,  it  is  a  thing  of  very  ill  consequence  to  lay 
stumbling-blocks  before  the  blind,  bars  and  obstructions  in 
the  way  of  the  weak  and  the  lame,  Avhereby  they  may  be 
turned  out  of  the  way,  who  should  rather  be  strengthened. 

It  is  not  considered,  tliat  where  the  danger  is  less  of  an 
utter  ruin  to  the  souls  of  men,  there  is,  however,  occa- 
sioned a  great  languor  and  enfeeblement.  They  should  be 
considered  and  treated,  not  only  as  being  weak,  but  lest 
they  should  be  made  so.  When  they  are  diverted  from 
the  proper  means  of  improvement  and  growth,  and  their 
minds  are  alienated  from  those  means,  being  otherwise 
engaged,  an  ill  habit  is  contracted  ;  and  when  the  distemper 
hath  seized  some,  it  spreads,  and  soon  infects  more. 
Nutriment  is  dispensed  from  the  head  through  the  body, 
by  the  co-operation  of   the  several  parts,  as  those  texts, 

VOL.  n,  o 


210  THE  CARNALITY  OF  KELIGIOUS  CO-XTEXTION. 

Eph.  iv.  16  ;  Col.  ii.  19,  do  with  great  emphasis  and  ele- 
gancy speak.  Understand  it  so,  that  how  far  soever  there 
is  or  ought  to  be  actual  communion,  every  limb  and 
joint  contributes  something  to  the  strength  and  vigour  of 
the  rest.  So  is  nourishment  ministered  and  spreads  itself 
in  the  body  to  its  edifying  itself  in  love  :  which  love  if  it 
fail,  a  universal  languor  cannot  but  ensue,  the  fi-ee  circula- 
tion of  vital  spirits  being  obstructed  and  stopped.  And 
those  that  are  most  sensible,  if  they  be  not  so  much  other- 
wise damnified,  cannot,  when  they  observe  it,  but  be 
grieved,  and  take  it  bitterly  to  heart,  when  the  tokens 
appear  to  their  view  of  a  general  decay.  The  living  members 
of  any  body  are  pained,  when  the  body  is  wasted  and 
rent  ;  dead  or  stupified  and  benumbed  members  feel  it 
not,  are  unapprehensive.  But  above  all,  it  ought  to  be 
considered  (and  how  little  is  it  !),  that  the  Holy  Spirit  is 
grieved,  and  doth  (as  we  may  fear  it  will  more)  sensibly 
retire  ;  the  gospel  in  which  it  is  wont  to  breathe  is  trifled 
with  ;  the  glorious  gospel,  the  gospel  of  the  grace  of  God 
(can  men  find  nothing  else  to  play  with),  by  Avhich  that 
blessed  Spirit  hath  begotten  many  a  soul  to  God,  and 
nourished  them  unto  life  eternal.  That  precious  thing 
designed  for  so  great  and  sacred  purposes  (as  pampered 
Avanton  children  do  with  their  food),  they  dally  with,  or 
quarrel  about  it,  or  squander  and  throw  it  away.  How 
can  this  but  ofi"end  1  The  self-procm-ed  distempers  which 
did  precede,  and  those  that  ensue,  increase  the  offence. 
When  'tis  said,  Eph.  iv.  30,  "  Grieve  not  the  Holy  Spirit  of 
God" — and  presently  subjoined,  ver.  31,  "  Let  all  bitterness, 
and  wrath,  and  anger,  and  clamour,  and  evil-speaking  be 
put  away."  Is  it  not  left  to  us  to  collect,  that  these  things 
do  more  peculiarly  grieve  the  Spirit  1  that  Spirit  of  grace, 
of  all  love,  goodness,  sweetness,  and  benignity  ?  There  is 
but  one  body,  and  one  Spirit,  a  Spirit  that  spreads  vital 
influence  in  the  body.  What  can  you  think  of  that  Spirit 
that  feels  every  where  1  tliat  is  in  the  body  a  universal 
sentient  ?  How  can  that  Spirit  but  be  grieved  ?  Passion 
it  is  not  capable  of,  but  just  and  sedate  displieency,  that 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION.  211 

matters  should  be  so.  How  should  any  of  us  like  it  to  have 
our  living  body  torn  limb  from  limb,  and  part  from  part  ! 
Though  with  him  real  commotion  and  disturbance  can  have 
no  place,  intellectual  resentment  is  infinitely  greater  and 
deeper  than  we  can  either  feel  or  conceive. 

But  where  this  angry,  tumefied,  proud  flesh  is  the 
governing  thing,  none  of  these  tremendous  consequences  or 
considerations,  while  it  is  so,  take  any  place.  The  litigious 
quarrelsome  genius  will  throw  off  all,  will  find  no  leisure 
or  room  for  a  calm  thought :  but  though  the  course  in 
which  we  are  engaged  should  be  ready  to  set  on  fire  the 
whole  course  of  nature,  will  be  still  for  casting  abroad 
firebrands,  and  arrows,  and  death ;  and  make  us  think  this 
fine  sport  !  If  indeed  there  were  room  for  any  cooler 
thoughts,  one  would  think  such  as  these  should  not  lie 
remote.  How  little  any  of  us  know,  or  are  capable  of 
knowing,  in  this  our  present  state  !  that  they  that  think 
they  know  most,  or  are  most  conceited  of  their  own  know- 
ledge, know  nothing  as  they  ought  to  know  ;  that  they 
that  are  most  apt  to  contend,  do  most  of  all  fight  in  the 
dark  ;  that  it  is  too  possible  there  may  be  much  know- 
ledge Avithout  love  ;  how  little  such  knowledge  is  worth  ! 
that  it  profits  nothing  ;  that  it  hurts,  puffs  up,  when  love 
edifies ;  that  the  devils  know  more  than  any  of  us,  while 
their  want  of  love,  or  their  hellish  malignity,  makes  them 
devils  ;  that  as  by  pride  comes  contention,  so  humility  would 
contribute  more  to  peace  (and  to  the  discerning  of  truth  too), 
than  the  most  fervent  disceptation  ;  that  there  is  no  hope  of 
proselyting  the  world  to  my  opinion  or  way  ;  that  if  I  can- 
not be  quiet  till  I  have  made  such  and  such  of  my  mind,  I 
shall  still  be  unquiet  if  others  are  not  of  it,  i.  e.  always  ; 
that  if  some  one's  judgment  must  be  a  standard  to  the  world, 
there  are  thousands  fitter  for  it  tlian  mine  ;  that  they  that 
in  their  angry  contests  think  to  shame  their  adversary,  do 
commonly  most  of  all  shame  themselves. 

But  to  close  all,  I  pray  let  us  consider,  we  are,  pro- 
fessedly, going  to  heaven,  that  region  of  light,  and  life,  and 
purity,  and  love.     It  well,  indeed,  becomes  them  that  are 


212  THE  CARNALITY  OP  RELIGIOUS  CONTENTION. 

upon  the  way  thither,  modestly  to  inquire  after  truth. 
Humble,  serious,  diligent  endeavours  to  increase  in  divine 
knowledge,  are  very  suitable  to  our  present  state  of  dark- 
ness and  imperfection.  The  product  of  such  inquiries  we 
shall  carry  to  heaven  with  us,  with  whatsoever  is  most  akin 
thereto  (besides  their  usefulness  in  the  way  thither.)  We 
shall  carry  truth  and  the  knowledge  of  God  to  heaven 
with  us  ;  we  shall  carry  purity  thither,  devotedness  of  soul 
to  God  and  our  Redeemer,  divine  love  and  joy,  if  we 
have  their  beginnings  here,  with  whatsoever  else  of  real 
permanent  excellency,  that  hath  a  settled,  fixed  seat  and 
place  in  our  souls  now  ;  and  shall  there  have  them  in 
perfection.  But  do  we  think  we  shall  carry  strife  to 
heaven  ?  Shall  we  carry  anger  to  heaven  ?  envyings, 
heart-burnings,  animosities,  enmities,  hatred  of  our  brethren 
and  fellow-Christians,  shall  we  carry  these  to  heaven 
with  us  ? 

Let  us  labour  to  divest  ourselves,  and  strike  off  from  our 
spirits  every  thing  that  shall  not  go  with  us  to  heaven,  or 
is  equally  unsuitable  to  our  end  and  way,  that  there  may 
be  nothing  to  obstruct  and  hinder  our  abundant  entrance 
at  length  into  the  everlasting  kingdom. 


A  TWO-FOLD  DISCOURSE. 

Fl»8i— OF  MAN'S  ENMITY  AGAINST  GOD. 
8B00ND1T-  OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


OP 

MAiX'S    ENMITY   AGAINST  GOD. 


"And  i/ou,  that  voei-e  sometime  alienated  and  enemies  in  your  miyid  by  wicked 
works,  yvt  now  hath  he  reconciled."— Co\.  i.  21. 

It  is  a  groat  and  wonderful  context,  whereof  these  words 
are  a  part,  which  the  time  will  not  allow  me  to  look  into  ; 
hut  presently  to  fall  on  the  consideration  of  the  words 
themselves,  which  briefly  represent  to  us  the  wretched 
and  horrid  state  of  men  yet  unconverted  and  not  brought 
home  to  God,  and  the  happy  state  of  those  that  are  reduced 
and  brought  home  to  him.  The  former,  in  those  words, 
"  And  you,  that  were  sometime  alienated  and  enemies  in 
your  mind  by  wicked  works."  The  latter,  in  these  words, 
"  Yet  now  hath  he  reconciled."  I  shall  apply  my  discourse 
to  the  former  part  of  the  words,  and  thence  observe — that 
men  in  their  unconverted  state  are  alienated  from  God,  and 
enemies  to  him  by  their  wicked  works.  This  I  shall  en- 
deavour,— 1.  To  explain,  and  shew  you  the  meaning  of 
it ; — 2.  To  evince,  and  let  you  see  the  truth  of  it  ; — 3. 
Apply  it. 

1.  For  the  meaning  of  it,  'tis  evident  that  it  is  the  uncon- 
verted state  of  man  that  is  here  reflected  upon  and  referred 
unto.  You,  that  were  sometime  alienated  and  enemies  in 
your  mind  by  wicked  works.  They  were  so,  before  they 
were  turned  to  God  ;  he  writes  to  those  Colossians  as  to 
converts,  to  them  that  were  saints,  and  faithful  brethren  in 
Christ  (v.  2),  to  them  that  were  now  believers  in  Christ, 
and  lovers  of  the  saints  (v.  4),  telling  them,  they  sometime 
had  l)een  enemies  l)y  wicked  works.  Before  conversion, 
they  had  (as  is  elsewhere  said)  their  understandings  dark- 
ened, being  alienated  from  the  life  of  God  ;  walking  as  other 


216  OP  man's  enmity  against  go:6". 

Gentiles  walk,  in  the  vanity  of  their  mind,  Ephes,  iv.  18, 
compared  with  the  preceding  verse.  This  is  the  deplor- 
able condition  of  the  unconverted  world,  they  are  alienated 
from,  and  enemies  to,  God  by  wicked  Avorks.  We  are  to 
consider  what  this  cdienatiGn  from  God  doth  import.  It 
signifies  estrangement,  unacquaintance  with  God  ;  and  that 
without  any  inclination  towards  him,  or  disposition  to  seek 
his  acquaintance.  The  word  is  emphatical,  it  signifies 
people  of  another  country,  you  were  like  people  of  another 
country.  Of  such  a  different  language,  manners,  and 
behaviour  they  that  are  converted  are  to  you,  and  you  to 
them  ;  you  are  estranged  to  their  speech,  customs,  and 
ways.  All  that  is  of  God  was  strange  to  you,  men  in 
their  unconverted  state  are  strangers  to  God.  Wicked  men 
do  not  understand  the  words  of  the  gospel,  John,  viii.  43. 
What  relates  to  the  kingdom  of  God,  the  unconverted  man 
dislikes.  Job,  xxi.  14.  They  say  to  God,  Depart  from 
us,  we  desire  not  the  knowledge  of  thy  ways.  Man, 
who  was  originally  made  for  the  service  of  God,  and  com- 
munion with  him,  is  now  so  degenerated,  that  he  is  become 
a  mere  stranger  to  him.  The  next  word  to  be  taken  notice 
of,  is  enemies,  which  may  seem  to  add  somewhat  to  the 
former  word  alienated  ;  there  is  not  only  no  inclination 
towards  God,  but  there  is  a  disinclination  ;  not  only  no  af- 
fection, but  a  disaffection.  The  carnal  mind  is  enmity 
to  God,  and  the  effects  of  this  enmity  are  obvious.  This 
alienation  from  God  is  voluntary,  affected,  and  chosen  : 
men  in  their  unconverted  state,  are  not  only  strangers  to 
God,  but  enemies  against  God,  and  that  in  their  minds. 
A  most  fearful  case,  full  of  astonishment,  that  the  very 
mind  of  man,  the  offspring  of  God,  the  paternal  mind,  as 
a  heathen  called  him.  that  this  most  excellent  part  or  power 
belonging  to  the  nature  of  man,  should  be  poisoned  with 
malignity,  and  envenomed  with  enmity  against  the  glorious, 
ever-blessed  God  !  that  the  mind  of  man,  his  thinking 
power,  the  fountain  of  thoughts  should  be  set  against  God, 
who  gave  him  this  power  to  think  !  Yet  into  this  reason 
must  every  man's  unacquaintance  with  God  be  resolved, 


or  MAN  S  ENMITY  AGAINST  GOD.  217 

they  know  not  God,  and  converse  not  with  him,  only 
because  they  have  no  mind  to  it.  That  noble  faculty  in 
man,  that  resembles  tlie  nature  of  God,  is  turned  off  from 
him,  and  set  on  vain  things  that  cannot  profit ;  as  also 
upon  wicked  and  impure  things,  that  render  them  more 
unlike  to  God,  and  disaffected  to  him.  By  wicked  works, 
which  must  have  a  double  reference  :  1.  Former  wicked 
works,  as  done  by  them  :  2.  Future  wicked  works,  as  re- 
solved on  by  them. 

1.  The  former  wicked  works,  which  they  have  done, 
have  more  and  more  habituated  their  souls  unto  a  state  of 
distance  from  God.  The  longer  they  live,  the  longer  they 
sin  ;  and  the  longer  they  sin,  the  more  they  are  confirmed 
in  their  enmity  against  God. 

2.  Future  wicked  works,  as  resolved  on  to  be  done. 
They  purpose  to  live  as  they  have  done,  and  give  them- 
selves the  same  liberty  in  sin  as  before,  and  will  not  know 
God,  or  be  acquainted  with  him,  lest  they  should  be  drawn 
off  from  their  resolved  sinful  course.  For  the  knowledge 
of  God  and  a  course  of  sin  are  inconsistent  things,  1  Cor. 
XV.  34.  "  Awake  to  righteousness,  and  sin  not,  for  some 
have  not  the  knowledge  of  God."  This  is  the  condemna- 
tion (John,  iii.  19),  that  light  is  come  into  the  world,  but 
men  love  darkness  rather  than  light,  because  their  deeds  are 
evil.  They  hate  the  light,  because  they  will  not  have  their 
course  altered,  they  resolve  to  do  as  they  have  done,  and 
that  light,  which  brings  with  it  a  tendency  to  the  obeying 
of  God,  they  cannot  endure.  But  then,  as  this  alienation 
of  mind  and  enmity  are  against  the  light  that  reveals  God, 
they  finally  terminate  on  the  blessed  God  himself :  as  God 
is  the  term  of  reconciliation,  so  he  is  the  term  of  this  enmity 
and  alienation.  Wicked  men  look  on  God  with  enmity  of 
mind,  under  several  notions, 

1.  As  he  claims  to  be  their  Owner,  when  he  claims  a 
principal  propriety  in  them,  when  he  insists  on  his  right 
in  them  as  their  Creator,  as  having  made  them  out  of 
nothing.  When  God  owns  or  claims  them  as  their  Lord, 
that  first  signifies  he  is  their  Proprietor,  or  one  to  whom 


218  OF  man's  eis^mity  against  god. 

they  belong  ;  but  they  say  they  are  their  own.  If  we  have 
to  do  with  God,  we  must  quit  claim  to  ourselves,  and  look 
on  God  as  our  Owner  ;  but  this  is  fixed  in  the  hearts  of 
men,  We  will  be  our  own  ;  we  will  not  consent  to  the 
claim  which  God  makes  to  us.  Our  tongues  are  our  own, 
Psal.  xii.  4.  Wicked  men  might  as  well  say  the  same 
thing  of  their  whole  selves,  our  bodies,  strength,  time,  parts, 
&c,,  are  our  own,  and  who  is  Lord  over  us  ? 

2.  If  you  consider  God  under  the  notion  of  a  Ruler,  as 
well  as  an  Owner.  Why  should  not  God  rule  over  and 
govern  his  own  ?  But  this,  the  spirit  of  man  can  by  no 
means  comport  withal,  though  'tis  but  reasonable,  that  he 
who  gave  men  their  beings,  should  give  them  laws  ;  and 
that  he  who  gave  life,  should  also  give  the  rule  of  life  ;  but 
this  man,  in  his  degenerate  state,  will  by  no  means  admit  of. 
There  are  two  things  considerable  in  the  will  of  God,  which 
the  mind  of  man  cannot  comply  withal.  The  sovereignty 
and  the  holiness  of  it. 

1.  The  sovereignty  of  God's  will.  We  must  look  on 
God's  will  as  absolutely  sovereign,  man  must  look  on  God's 
will  to  be  above  his  will ;  so  as  that  man  must  cross  his 
own  will,  to  comport  with  a  higher  will  than  his.  But 
this  apostatized  man  will  not  do,  and  therefore  he  is  at 
enmity  with  God  ;  he  will  not  submit  to  the  will  of  God, 
as  superior  to  his  will.     And  then, 

2.  There  is  the  holiness  of  God's  will.  His  law  is  a  holy 
law  ;  and  the  renewed  man  therefore  loves  it ;  but  because 
'tis  holy  therefore  the  unregenerate  man  dislikes  it. 

3.  Lastly/,  God  is  considered  under  the  notion  of  our  end, 
our  last  end,  as  he  is  to  be  glorified  and  enjoyed  by  us. 
There  is  a  disaffection  to  God  in  the  hearts  of  unregenerate 
men  in  this  regard  also.  The  spirit  of  man  is  opposite  to 
living  to  the  glory  of  God,  every  one  sets  up  for  himself; 
I  will  be  my  own  end,  it  shall  be  the  business  of  my  whole 
life  to  please  myself.  Therefore  when  God  is  represented 
as  our  end,  as  in  the  1  Cor.  x.  31,  Whether  ye  eat  or  drink, 
or  whatever  you  do,  do  all  to  the  glory  of  God  ;  and  as  it 
is  in  the  2  Cor.  v.  15,  No  man  is  to  live  to  himself,  &c. — 


OF  man's  enmity  against  god.  219 

The  great  design  of  our  being  delivered  from  the  law  (viz. 
as  a  cursing,  condemning  law)  is  that  we  may  live  to 
God  (Gal.  ii.  19),  I  am  dead  to  the  law,  that  I  might  live 
to  God  ;  this  the  unrenewed  heart  cannot  comport  with. 
The  last  and  great  design  of  all  our  actions  must  terminate 
on  God  ;  now  self  is  set  up,  as  the  great  idol  in  opposition 
to  God,  all  the  world  over  ;  and  the  spirits  of  men  grow,  by 
custom,  more  and  more  disaffected  to  God,  in  this  respect. 
Again,  God  would  be  owned  by  us  for  our  best  good.  This 
should  be  the  sense  of  our  soul  towards  him,  so  it  was  with 
the  Psalmist,  Ps.  Ixxiii.  25,  Whom  have  I  in  heaven  but 
thee,  &c.,  but  says  the  unregenerate  soul,  the  world  is 
better  to  me  than  God.  And  it  is  upon  this  account  that 
when  overtures  are  made  of  changing  this  state,  the  unre- 
generate mind  opposes  it.  Thus  have  you  this  doctrine 
explained  and  opened.     I  come  now  in  the 

M  place,  To  evince  the  truth  of  this  doctrine,  and  that 
by  two  heads  of  arguments, — Partly  from  ourselves,  and 
partly  from  God. 

1.  From  ourselves.  'Tis  an  alienation  and  enmity  of 
mind  that  keeps  men  off  from  God,  and  reconciliation  with 
him  ;  which  will  plainly  appear, 

1.  If  we  consider  that  our  minds  are  capable  of  knowing 
God.  Such  a  thing  is  the  mind  of  man,  which  was  origi  • 
nally  made  for  such  an  exercise,  as  to  be  taken  up,  princi- 
pally, with  things  relating  to  God.  Our  minds  can  appre- 
hend what  is  meant  by  the  nature  of  God,  as  a  Being  of 
uncreated  perfection,  in  whom  all  power,  wisdom,  and 
goodness  do  meet ;  who  fills  heaven  and  earth,  and  from 
everlasting  was  God.  Our  minds  tell  us,  that  we  have  a 
capacity  thus  to  conceive  of  God  ;  'tis  in  the  capacity  of 
man's  nature  to  mind  God,  as  well  as  to  mind  vanity  ;  but 
doth  it  not.  And  whence  doth  this  proceed,  but  from 
enmity,  an  alienation  of  the  mind  from  God  ? 

2.  This  appears,  in  that  men  are  wilfully  ignorant  of  God, 
and  are  destitute  of  the  knowledge  of  him  out  of  choice  ; 
ignorant,  and  are  willing  to  be  so.  This  speaks  enmity  and 
alienation  of  mind  more  expressly  and  fully.     That  they 


220  OF  man's  enmity  against  god. 

are  capable  of  knowing  God,  and  yet  are  ignorant  of  him, 
leaves  no  other  cause  assignable  ;  but  their  desiring  so  to 
be,  plainly  assigns  this  cause,  Rom.  i.  28,  They  liked  not 
to  retain  God  in  their  knowledge.  'Tis  not  grateful  to  them, 
Job,  xxi.  14.  AVe  desire  not  the  knowledge  of  thy  ways. 
Men  are  ignorant  willingly  of  that  God,  who  made  the 
world,  and  all  things  therein,  2  Pet.  iii.  5.  For  this  they 
are  willingly  ignorant  of,  &c.  They  will  not  know  God, 
though  his  visible  works  shew  his  invisible  power  and 
Godhead,  Rom.  i.  19,  20.  Now  this  can  signify  nothing 
but  alienation,  and  enmity  of  mind.  Men  are  willing  and 
industrious  to  know  other  things,  and  labour  after  the 
knowledge  of  them ;  but  they  decline  the  knowledge  of  God, 
and  his  ways,  being  alienated  fi-om  God,  tlirough  the  blind- 
ness of  their  hearts,  Eph.  iv.  18.  This  heart-blindness  is 
chosen  and  voluntary  blindness,  signifies  their  having  no 
mind  or  will  to  things  of  that  nature.  But  now  the  volun- 
tariness of  this  ignorance  of  God,  and  the  enmity  that  is 
consequently  in  it,  appears  evidently  in  two  sorts  of  per- 
sons. 

1.  In  many  that  are  of  the  more  knowing  and  inquisitive 
sort,  who  do  all  they  can  to  make  themselves  notional 
atheists  ;  to  blot  or  rase  the  notion  of  God  out  of  their 
minds.  Of  them  I  shal  1  say  little  here,  they  do  their 
utmost,  but  in  vain  ;  it  will  stick  as  close  to  them  as  their 
thinking  power.  But  their  attempt  shews  their  enmity,  for 
they  are  content  to  admit  the  grossest  absurdities  into  their 
minds,  rather  than  permit  that  notion  to  remain  unmolested 
there  :  rather  imagine  such  a  curious  fi-ame  of  things,  as 
this  world  is,  to  have  come  by  chance  ;  than  that  it  had  a 
wise,  just,  holy,  as  well  as  powerful  maker.  They  would 
count  it  an  absurdity,  even  unto  madness,  to  think  the 
exquisite  picture  of  a  man  or  a  tree  to  have  happened  by 
chance  ;  and  can  allow  themselves  to  be  so  absurd,  as  to 
think  a  man  himself  or  a  tree  to  be  casual  productions.  Is 
not  this  the  height  of  enmity  '? 

2.  In  the  unthinking  generality.  Of  whom,  yet  uncon- 
verted out  of  the  state  of  apostasy,  'tis  said  they  are  fools, 


OF  man's  enmity  against  god.  221 

as  is  the  usual  language  of  Scripture  concerning  wicked  or 
unconverted  men  ;  and  that  such  fools,  though  they  never 
offer  at  saying  in  their  minds,  much  less  Avith  their  mouths, 
yet  they  say  in  their  hearts,  no  God ;  i.  e.  not  there  is  none, 
for  there  is  no  is  in  the  Hebrew  text.  The  words  may  rather 
go  in  the  optative  form  than  the  indicative,  0  that  there 
were  none  !  The  notion  is  let  alone,  while  it  reaches  not 
their  hearts  ;  if  it  do,  they  only  wish  it  were  otherwise. 
This  speaks  their  enmity  the  more,  for  the  notion  lays  a 
continual  testimony  against  the  bent  of  their  hearts,  and 
constant  practice,  that  while  they  own  a  God,  they  never 
fear  nor  love  him  accordingly.  And  they  grossly  misre- 
present him,  sometimes  as  all  made  up  of  mercy  without 
justice  or  holiness ;  and  so  think  they  need  no  reconciliation 
to  him  ;  he  and  they  are  well  agreed  already.  Sometimes 
think  of  him  as  merciless,  and  irreconcilable  ;  and  there- 
fore never  look  after  being  reconciled  to  him. 

3.  It  appears  hence,  that  men  do  seldom  think  of  God, 
when  as  a  thought  of  God  may  be  as  soon  thought  as  any 
other,  and  would  cost  us  as  little.  Why  not  as  well  on 
God  as  upon  any  of  those  vanities  about  which  they  are 
commonly  employed  ?  'Tis  a  wonderful  thing  to  consider, 
how  man  is  capable  of  forming  a  thought !  how  a  thought 
arises  in  our  minds  !  And  how  sad  is  it  to  consider,  that 
though  God  hath  given  to  man  a  thinking  power,  yet  he 
will  not  think  of  him !  God  hath  given  to  man  a  mind  that 
can  think,  and  think  on  him,  as  well  as  on  any  thing  else. 
My  body  cannot  think,  if  my  mind  and  spirit  is  gone  ; 
though  God  gave  man  the  power  of  thought,  yet  men  will 
not  use  or  employ  their  thoughts  otherwise  than  about  vain 
or  forbidden  things.  God  forms  the  spirit  of  man  within 
him,  hath  put  an  immortal  spirit  into  him,  whence  a  spring 
of  thoughts  might  ascend  heavenwards.  When  we  have 
thousands  of  objects  to  choose  of,  we  think  of  any  thing 
rather  than  God  !  and  not  only  turn  this  way  or  that, 
besides  him,  but  tend  continually  downwards  in  opposition 
to  him.  Yea,  men  cannot  endure  to  be  put  in  mind  of  God, 
the  serious  mention  of  his  name  is  distasteful.    Whence  can 


222  OF  man's  enmity  against  god. 

this  proceed,  that  a  thought  of  God  cast  in,  is  thrown  out, 
as  fire  from  one's  hosom  ?  whence  is  it,  but  from  the  enmity 
of  mind  that  is  in  man  against  God  1 

4.  It  further  appears  hence,  that  men  are  so  little 
concerned  about  the  favour  of  God.  Whomsoever  we  love, 
we  naturally  value  their  love,  but  whether  God  be  a  fi-iend 
or  an  enemy,  it  is  all  one  to  the  unrenewed  soul,  if  there  be 
no  sensible  effects  of  his  displeasure.  The  men  of  this  world 
only  value  its  favours,  the  favour  of  God  they  value  not ; 
whereas  in  his  favour  is  life  in  the  account  of  holy  and 
good  men  (Ps.  xxx.  5),  yea,  they  judge  his  loving- kindness 
is  better  than  life  without  it,  Ps.  Ixiii.  3.  When  men  shall 
go  from  day  to  day,  without  considering  whether  God  hath 
a  favour  for  them  or  not  ;  whether  they  are  accepted  or 
not,  whether  they  have  found  grace  in  his  eyes  or  not,  &c. 
What  doth  this  declare,  but  an  enmity  of  mind,  and  aliena- 
tion from  God  1  If  men  had  true  love  for  God,  it  could  not 
be,  but  they  would  greatly  value  his  love. 

5.  That  men  do  so  little  converse  and  walk  with  God, 
doth  speak  a  fixed  alienation  of  mind,  and  enmity  against 
God.  Walking  with  God  includes  knowing  and  minding 
him  ;  but  it  adds  all  other  motions  of  soul  towards  him, 
together  with  continuance,  and  approving  ourselves  to  him, 
therein.  Now  agreement  is  required  to  walk  with  God 
(Amos,  iii.  3).  Can  two  walk  together  unless  they  be 
agreed  1  Hos.  iii.  3.  Men  walk  not  with  God,  because  they 
are  not  come  to  an  agreement  with  him  ;  God's  agreement 
with  us,  and  ours  with  him.  is  that  we  may  walk  together. 
If  we  walk  not  with  God,  it  is  because  there  is  no  agree- 
ment ;  and  what  doth  that  import,  but  an  alienation  of 
mind  from  God  ?  Says  God,  I  would  not  have  you  live 
in  the  world  at  so  great  a  distance  from  me,  I  would  walk 
with  you  and  have  you  walk  with  me  ;  and  for  this  end  I 
would  come  to  an  agreement  with  you.  But  sinners  will 
not  come  to  any  agreement  with  God,  and  thence  it  comes 
to  pass  that  they  walk  not  with  God  ;  they  begin  the  day 
without  God,  walk  all  the  day  long  without  God,  lie  down 
at  night  without  God,  and  the  reason  is  because  there  are 


OF  MAN  S  KNMITY  AGAINST  GOD.  223 

no  agreements,  and  that  denotes  enmity,  especially  consi- 
derinfj, 

6.  That  daily  converse  with  God  would  cost  us  nothing. 
To  have  any  man's  thoughts  full  of  heaven,  and  full  of  holy 
fear,  and  reverence  of  God,  &c.  (which  is  included  in 
walking  with  God),  what  inconvenience  is  in  this,  what 
business  will  this  hinder  ?  When  a  man  goes  about  his 
ordinary  affairs,  will  it  do  any  hurt  to  take  God  with  him  ? 
No  business  will  go  on  the  worse  for  it,  it  will  not  detract 
from  the  success  of  our  affairs  ;  1  Cor.  vii.  24.  Let  every 
man,  wherein  he  is  called,  therein  abide  with  God.  Let 
your  state  be  what  it  will,  there  can  be  no  business  in  this 
world,  but  what  yon  may  do  with  God,  as  well  as  without 
God,  and  much  better. 

7.  Which  makes  the  matter  yet  plainer,  how^  uncomfort- 
ably do  men  live  in  this  world,  by  reason  of  their  distance 
from  God,  and  unacquaintedness  with  him  ;  Job,  xxxv,  10. 
But  no  one  saith,  Where  is  God  my  Maker,  who  giveth 
songs  in  the  night.  They  choose  rather  to  groan  under 
their  burdens  alone,  than  to  cry  to  God  their  Maker,  as  at 
the  9th  verse  of  that  chapter.  When  men  will  endure  the 
greatest  extremity,  rather  than  apply  themselves  to  God, 
what  doth  this  resolve  into  but  enmity  against  God  ? 

8.  That  men  do  so  universally  disobey  God,  bespeaks 
alienation  and  enmity  of  mind.  As  obedience  proceeds 
from  love,  so  disobedience  proceeds  from  enmity.  And 
for  this  I  shall  only  instance  in  two  great  precepts,  wherein 
the  mind  and  will  of  God  is  expressed  which  I  mention, 
and  insist  upon  (though  briefly)  as  things  that  concern 
the  constant  and  daily  practice  of  every  Christian, — 1.  A 
course  of  prayer  to  God,  in  secret ;  2.  And  having  our  con- 
versation in  heaven.  How  express  are  both  of  these  pre- 
cepts, in  the  same  chapter  ;  the  former,  JMatt.  vi.  6,  the  latter, 
ver.  19,  20,  21.  Now  consider,  whether  our  disobedience 
to  these  two  precepts  do  not  discover  great  enmity  in  our 
hearts  against  God.  What,  to  refuse  to  pray,  and  pour  out 
our  souls  to  him  in  secret ;  to  refuse  placing  our  treasure 
and  our  hearts  in  heaven ;  what  doth  this  signify,  but 


224  OF  man's  enmity  against  god. 

aversion,  and  a  disaffected  heart  1  Let  us  consider  each  of 
them  severally  and  apart  by  itself.  We  are  a  Christian 
assembly,  how  should  it  startle  us  to  be  (any  of  us)  con- 
victed of  enmity  against  God,  under  the  Christian  name,  in 
two  so  plain  cases  ? 

1.  For  prayer,  'tis  a  charge  laid  upon  all  persons  con- 
sidered in  their  single  and  personal  capacity,  Matt,  vi,  6. 
But  thou,  when  thou  prayest,  enter  into  thy  closet,  and 
when  thou  hast  shut  thy  door,  pray  to  thy  Father  which 
is  in  secret.  I  fear  that  most  of  them,  who  bear  the  Chris- 
tian name,  carry  the  matter  so,  as  if  there  were  ito  such 
place  in  the  Bible.  When  the  mind  and  will  of  God  is  made 
known  to  us  by  his  Son,  who  came  out  of  his  bosom,  that 
he  will  be  sought  unto  ;  and  that  not  only  publicly  but 
secretly  and  daily  ;  that  as  we  are  taught  by  our  Lord 
himself,  to  pray  for  our  daily  bread,  and  the  forgiveness  of 
our  daily  trespasses,  we  are  also  to  pray  in  secret,  to  him 
that  sees  in  secret ;  can  such  commands  be  constantly  ne- 
glected and  disobeyed,  and  not  signify  the  contrary  bent  of 
our  wall ;  especially  when  we  consider,  that  it  is  enjoined 
us  for  our  owti  good  ?  It  would  be  profane  to  say,  What 
profit  is  it  to  us  to  call  upon  the  Almighty  ?  But  it  is  most 
justly  to  be  said.  What  profit  is  it  to  the  Almighty,  that  we 
call  upon  him  ?  It  is  honourable  to  him,  but  very  profit- 
able to  ourselves.  If  we  know  not  how  to  pray  in  a  corner, 
confessing  our  sins,  and  supplicating  for  mercy,  we  cannot 
but  live  miserable  lives.  When  therefore  this  is  not  done, 
whence  is  it,  but  from  an  enmity  of  mind  ?  To  a  friend  we 
can  unbosom  ourselves,  not  to  an  enemy. 

I  might  also  enlarge  upon  family  prayer,  but  if  closet 
prayer  were  seriously  minded,  you  that  have  families  would 
not  dare  to  neglect  prayer  with  them  too.  But  if  either  be 
performed  with  coldness  and  indifferency,  it  makes  the 
matter  worse,  or  more  plainly  bad  ;  and  shews  it  is  not 
love,  or  any  lively  affection,  that  puts  you  upon  praying, 
but  a  fr-ightened  conscience  only.  And  a  miserably  mis- 
taken, deluded  one,  that  makes  you  think  the  God  you 
pray  to  will  be  mocked  or  trifled  with,  or  that  he  cannot 


OF  man's  enmity  against  god,  225 

perceive  whether  your  heart  he  with  him,  or  against  him. 
And  so  instead  of  worshipping,  or  giving  him  honour  in 
that  performance,  you  reproach  and  affront  him  ;  and  all 
this  while,  how  vastly  doth  the  temper  of  your  mind  dis- 
agree with  the  mind  of  God  !  I  would,  saith  the  blessed 
God,  have  a  course  of  prayer  run  through  the  whole  course 
of  your  lives  ;  and  all  this  that  your  hearts  may  be  lifted 
up  from  earth  to  heaven,  that  your  hearts  may  be  iu 
heaven  every  day,  according  to  Matt.  vi.  19,  "  Lay  not  up 
for  yourselves  treasm-es  on  earth  ;  but  treasures  in  heaven, 
»S:c.  Where  your  treasure  is,  there  will  your  hearts  be 
also."  And  so  we  are  led  to  the  other  precept  mentioned 
before. 

2.  As  to  a  heavenly  conversation,  God  would  not  have 
reasonable  creatures,  who  have  intelligent  spirits  about 
them,  to  grovel  and  crawl  like  womis  in  the  dust  of  this 
lower  world,  as  if  they  had  no  nobler  sort  of  objects  to  con- 
verse with  than  the  things  of  this  earth  ;  nothing  fitter  for 
the  contemplation,  exercise,  and  enjoyment  of  an  immortal 
mind.  The  saints  are  finally  designed  for  an  inheritance 
in  light  (Col.  i.  12),  and  their  thoughts  and  affections  ought 
to  be  there  beforehand,  that  they  may  become  meet  for 
that  inheritance.  Will  it  do  a  man  any  harm  to  have  fre- 
quent forethoughts  of  the  everlasting  joy,  purity,  and  bliss 
of  the  heavenly  state  1  How  joyous  and  pleasant  must  it 
be  !  And  why  are  we  called  Christians,  if  he,  who  is  our 
Lord  and  Teacher,  revealing  his  mind  to  us,  and  expressly 
charging  us  to  seek  first  the  kingdom  of  God,  to  set  our  affec- 
tions on  the  things  above,  &c.,  shall  not  be  regarded  ?  Wliy 
is  not  heaven  every  day  in  our  thoughts,  why  will  we  lose 
the  pleasure  of  a  heavenly  life,  and  exchange  it  for  earthly 
care  and  trouble,  or  vanity,  at  the  best  ?  Why  is  it  ?  No 
other  reason  can  be  given,  but  only  an  alienation  of  our 
minds  from  God. 

9.  Another  argument  to  prove  this  alienation  and  en- 
mity against  God,  is  the  unsuccessfulness  of  the  gospel ; 
which  can  be  resolvable  into  nothing  else,  but  such  an 
enmity.     The  design  of  the  gospel  is  to  bring  us  into  a 


226  OF  man's  enmity  against  god. 

union  with  the  Son  of  God,  and  to  believe  on  him  whom 
the  Father  hath  sent.  Christ  seeks  to  gather  in  souls  to 
God,  but  they  will  not  be  gathered.  This  is  matter  of  fear- 
ful consideration,  that  when  God  is  calling  after  men,  by  his 
own  Son,  that  there  be  so  few^  that  will  come  to  him.  How 
few  are  there  that  say.  Give  me  Christ,  or  I  am  lost  ?  none 
can  reconcile  me  to  God,  but  Christ  ?  You  are  daily  be- 
sought, in  Christ's  stead,  to  be  reconciled  (2  Cor.  v.  20), 
but  in  vain  !  What  doth  this  signify,  but  obstinate,  invin- 
cible enmity  ? 

2.  Another  head  of  arguments  may  be  taken  from  several 
considerations,  that  we  may  have  of  God  in  this  matter  ; 
whence  it  will  appear,  that  nothing  but  enmity,  on  our 
parts,  keeps  us  at  that  distance  from  God,  as  we  generally 
are  at.     And  consider  to  that  pui-pose, 

1.  That  God  is  the  God  of  all  grace,  the  fountain  of  good- 
ness, the  element  of  love.  Why  are  men  at  that  distance 
from  him,  who  is  goodness,  and  grace,  and  love  itself  ?  The 
reason  is  not  on  God's  part,  1  John,  iv.  16.  "  God  is  love, 
and  he  that  dwelleth  in  love,  dwelleth  in  God,  and  God  in 
him."  What  can  our  so  great  distance  from  this  God  signify, 
fi-om  the  most  perfect,  the  most  excellent  goodness,  but  the 
most  horrid  kind,  and  the  highest  pitch  of  enmity  ?  Did 
men  apprehend  this,  what  fi-ightful  monsters  would  they 
appear  to  themselves  ?  This  is  not  only  a  plain,  but  a  ter- 
rible declaration  of  a  most  unaccountable  enmity  on  our 
part. 

2.  God  is  still  pleased  to  continue  our  race  on  earth,  a 
succession  of  men  in  this  world,  from  age  to  age,  made  after 
his  own  image,  with  minds  and  spirits  that  are  intelligent 
and  immortal ;  which  declares  a  strong  propension  in  God 
towards  such  a  sort  of  creatures,  the  inhabitants  of  this 
lower  world,  though  degenerated,  and  fallen  from  him. 
Notwithstanding  all  their  neglect  of  him,  in  former  ages, 
yet  new  generations  of  men  still  spring  up,  capable  of 
knowing  and  serving  him,  Pro  v.  viii.  31.  In  the  foi-eseen 
height  of  man's  enmity,  this  was  the  steady  bent  of  his 
mind  tow^ards  them,  to  rejoice  in  the  habitable  parts  of  this 


OF  MAN  S  ENMITY  AGAINST  GOD.  227 

earth,  and  to  have  his  delights  with  the  sons  of  men.  Thus 
also  in  tlie  2  Chron.  vi.  18,  do  we  find  Solomon  in  a  rap- 
ture of  admiration  on  this  account :  "  But  will  God  in  very 
deed  dwell  with  men  on  earth,"  &c.  And  the  Psalmist,  Ps. 
Ixviii.  18.  That  "  gifts  are  given  to  the  rehellious  (the  most 
insolent  of  enemies),  that  the  Lord  God  might  dwell  among 
them."  How  admirable  and  unconceivable  a  wonder  is  this  ! 
"  The  heaven  of  heavens  cannot  contain  him,  and  will  he 
yet  dwell  with  men  on  earth  !"  And  we  yet  find,  notwith- 
standing God's  great  condescension,  that  there  is  still  a 
distance  ;  whence  can  this  be,  but  from  man's  aversion  and 
enmity  of  mind  against  God  ?  Thus  are  men  still  requiting 
God  evil  for  his  goodness  ;  God  will  dwell  with  men  on 
earth,  but  men  will  not  dwell  with  him,  nor  admit  of  his 
dwelling  with  them  ;  they  say  to  him,  "Depart  fi-om  us," 
Job,  xxi.  14.  'Tis  thus,  from  age  to  age,  and  generation  to 
generation,  which  shews  God's  goodness  on  his  part,  and 
the  enmity  on  man's  part.  See  to  this  purpose,  Ps.  xiv. 
and  liii.  the  beginning  of  each. 

3.  Consider  the  forbearance  of  God  towards  you,  while 
you  are  continually  at  his  mercy.  "With  what  patience 
doth  he  spare  you,  though  your  own  hearts  must  tell  you 
that  you  are  offending  creatures,  and  whom  he  can  destroy 
in  a  moment  !  He  spares  you,  that  neglect  him.  He  is 
not  willing  that  you  should  perish,  but  come  to  the  know- 
ledge of  the  truth,  that  you  may  be  saved  ;  by  which  he 
calls  and  leads  you  to  repentance,  Rom.  ii.  4.  On  God's 
part,  here  is  a  kind  intention  ;  but  on  man's  part,  nothing 
but  persevering  enmity. 

4.  Consider  God's  large  and  wonderful  bounty  towards 
the  children  of  men  in  this  world,  and  the  design  of  it, 
Acts,  xvii.  25,  26.  "  He giveth  to  all'life,  and  breath,  and  all 
things,  that  they  might  seek  after  him,"  Ps.  Ixviii.  19.  "  He 
daily  loadeth  us  with  his  benefits.  He  gives  us  all  things 
richly  to  enjoy,"  Acts,  xiv.  17.  "God  leaves  not  himself 
without  witness,  that  he  doth  men  good.  He  gives  men  rain 
from  heaven,"  when  they  want  it  ;  and,  when  unsenson- 
able,  he  withholds  it.     'Tis  a  great  thing  to  understand  the 


228  OF  man's  enmity  against  god. 

loving-kindness  of  the  Lord  (Ps.  cvii.  42),  his  wonderful 
works  towards  the  children  of  men ;  to  understand  our 
mercies  and  comforts,  and  what  their  meaning  and  design 
is.  By  mercies  to  our  outward  man,  God  designs  to  draw 
our  hearts  and  minds  to  himself.  Mercies  are  bestowed 
on  them  that  have  the  power  of  thought,  to  consider  the 
end  of  all  God's  mercies  ;  'tis  bespeaking,  and  seeking  to 
win  our  hearts  to  himself,  Hos.  xi.  4.  'Tis  drawing  us  with 
those  cords  of  a  man,  with  bands  of  love  ;  which  plainly 
shews  what  the  case  requires,  that  the  minds  and  hearts  of 
men  are  very  averse,  and  alienated  from  him,  and  therefore 
need  such  drawing. 

5.  And  that  which  is  more  than  all  the  rest,  is  God's 
sending  his  Son  into  the  world,  to  procure  terms  of  peace 
for  us,  and  then  to  treat  with  us  thereupon  ;  and  that  in 
him  he  is  reconciling  the  world  to  himself,  2  Cor.  v.  19. 
Doth  not  reconciliation  suppose  enmity  ?  as  here,  and  in 
the  text,  "  You  that  were  enemies  in  your  minds — yet  hath 
he  reconciled."  As  we  have  noted  that  on  our  parts  our 
withstanding,  and  too  commonly  fi-ustrating,  its  overtures, 
speaks  enmity  and  obstinacy  therein  ;  so  on  his  part  those 
overtures  themselves  speak  it  too.  Here  is  the  greatest 
kindness  and  good-will  on  God's  part,  that  can  be  con- 
ceived ;  but  it  presupposes,  what  we  are  evincing,  ill-will  in 
us.  "  Christ  came  to  seek  and  save  that  which  was  lost." 
What  a  lost  state  was  our  state  !  what  to  be  engaged  in  a 
war  against  him  that  made  us  !  "  "Woe  to  him  that  strives 
with  his  Maker,"  Isa.  xlv.  9.  Fallen  man  is  little  appre- 
hensive of  it  now,  if  we  continue  unreconciled  to  the  last, 
at  death  it  will  be  understood  what  a  lost  state  we  are  in. 
Upon  this  account  it  will  then  appear.  But  this  was  our 
state  before,  when  it  appeared  not ;  in  this  state  Christ  pitied 
us,  when  we  had  no  pity  for  ourselves.  Christ  came  not 
into  the  world  to  save  men  only  at  the  hour  of  their  death, 
from  hell  ;  but  to  raise  up  to  himself  a  willing  people,  that 
may  serve  and  glorify  God,  in  their  life  on  earth.  He  is, 
for  this  purpose,  intent  on  this  reconciling  design  ;  and 
how  earnest,  how  alluring  were  his  solicitations,  in  the 


OF  man's  enmity  against  god.  229 

days  of  his  flesh  !  "  Come  to  me  all  ye  that  are  weary — He 
that  Cometh  to  me,  I  will  in  nowise  cast  out."  How  pathe- 
tical  his  lamentations  for  the  iinreconcilable  !  "  0  that  thou 
hadst  known  the  things  belonging  to  thy  peace" — And  his 
blood  was  shed  at  last,  as  the  blood  of  propitiation,  of  a 
reconciling  sacrifice,  to  reconcile  God's  justice  to  us  ;  and 
thereupon  also,  as  in  this  context.  "  Having  made  peace  by 
the  blood  of  his  cross  (ver.  20),  to  vanquish  our  enmity,  to 
reconcile  us  who  were  enemies  in  our  minds" — ver,  21,  22. 

6.  Consider  Christ  sending,  and  continuing,  from  age  to 
age,  the  gospel  in  the  world  ;  the  design  whereof  may  be 
understood  by  the  manifest  import  and  substance  of  it, 
and  by  the  titles  given  to  it,  as  it  reveals  Christ,  the  Medi- 
ator, the  Peace-maker,  in  his  person,  nature,  offices,  acts, 
sutFerings,  and  performances.  As  it  contains  the  great 
commands  of  repentance  towards  God,  and  faith  in  our 
Lord  Jesus  Christ,  with  the  promises  of  pardon,  and  eternal 
life,  with  whatsoever  is  requisite  to  our  present  good  state 
God-ward,  and  our  final  blessedness  in  him,  as  also  the 
various  enforcements  of  such  precepts,  and  confirmations  of 
such  promises,  with  copious  explications  of  the  one  and  the 
other.  And  as  it  is  called,  the  ministry  of  reconciliation, 
2  Cor.  V.  18.  The  word  wherein  peace  is  preached,  by 
Jesus  Christ,  Acts,  x.  36.  The  gospel  of  peace,  and  of  glad 
tidings  (Rom.  x.  15),  as  that  very  word  gospel  signifies, 

This  gospel  was,  in  its  clearer  manifestation,  at  the  ful- 
ness of  time,  introduced  with  great  magnificence  and 
solemnity  into  the  world,  as  the  law  had  ])een,  by  the 
ministry  of  angels.  When  the  Sun  of  righteousness,  the 
light  of  the  world,  was  arising,  and  dawning  upon  it ;  then 
did  a  multitude  of  the  heavenly  host  appear,  praising  God, 
and  saying.  Glory  to  God  in  the  highest,  peace  on  earth, 
and  good-will  towards  men,  Luke,  ii.  13,  14.  But  this 
gospel  is  not  a  more  express  declaration  of  God's  good- 
will towards  men,  than  their  deportment  under  it,  their 
continuing  to  live  as  without  God  in  the  world,  is  of  their 
ill-will,  disaffection,  and  enmity  against  God. 

7.  And,  lastly,  the  strivings  of  the  Spirit,  in  the  hearts  of 


230  or  MAN  S  ENMITY  AGAINST  GOD. 

ministers  preaching  the  gospel,  and  with  the  souls  of  men, 
to  whom  it  is  preached,  shew  that  there  is  a  mighty  enmity 
to  be  overcome. 

1.  God's  giving  forth  his  Spirit  to  ministers,  enabling 
them  to  strive  with  sinners,  to  bring  them  to  Christ 
according  to  the  working  of  that  power,  which  works  in 
them  mightily,  Colos.  i.  ult.  What  need  of  such  striving, 
but  that  there  is  a  great  enmity  in  the  minds  of  people  to 
be  conquered  and  overcome  ?  Sometimes  we  read  of  minis- 
ters of  the  gospel  weeping  over  souls,  who,  for  their  too 
intent  minding  of  earthly  things,  are  called  enemies  to  the 
cross  of  Christ,  Phil.  iii.  18.  Sometimes  they  are  ready  to 
breathe  out  their  own  souls  towards  them,  among  whom 
they  labour,  1  Thess.  ii.  8.  Sometimes  represented  as  tra- 
vailing in  birth,  with  them  that  are  committed  to  their 
charge.  Gal.  iv.  19.  There  are  ministers,  whose  hearts  are 
in  pangs  and  agonies  for  the  souls  of  sinners,  when  the 
things  of  God  are  too  apparently  neglected,  and  not  regarded 
by  them  ;  and  when  they  see  destruction  from  the  Almighty 
is  not  a  terror  to  them  ;  and  while  they  visibly  take  the 
way  that  takes  hold  of  hell,  and  leads  down  to  the  chambers 
of  death.  They  would,  if  possible,  save  them  with  fear, 
and  pluck  them  as  firebrands  out  of  the  fire  ;  the  fire  of 
their  own  lusts,  and  fervent  enmity  against  God,  and  godli- 
ness, and  save  them  fi-om  his  flaming  wrath.  Is  all  this 
unnecessary  ?  and  what  makes  it  necessary  but  that  there 
is  a  counter-striving,  an  enmity  working  in  the  hearts  of 
men,  against  the  Spirit's  striving  in  the  ministry,  to  be 
overcome  ? 

2.  The  Spirit  also  strives  immediately  with  the  souls  of 
sinners,  and  pleads  with  them  ;  sometimes  as  a  Spirit  of 
conviction,  illumination,  fear,  and  dread  ;  sometimes  as  a 
Spirit  of  grace,  wooing,  and  beseeching  ;  and  when  his 
motions  are  not  complied  with,  there  are  complaints  of 
men's  grieving,  vexing,  quenching,  resisting  the  Spirit, 
Acts,  vii.  51.  Which  resistance  implies  continual  striving. 
No  striving  but  doth  suppose  an  obstruction,  and  difficulty 
to  be  striven  withal ;  there  could  be  no  resisting,  if  there 


OF  MAx's  ENMITY  AGAINST  GOD.  231 

were  not  counter-striving  ;  and  hereby  despite  is  done  to 
the  Spirit  of  grace.  0  fearful  aggravation  !  that  such  a 
Spirit  is  striven  against  !  'Tis  the  Spirit  of  grace,  love,  and 
goodness,  the  Spirit  of  all  kindness,  sweetness,  and  benignity, 
which  a  wicked  man  doth  despite  unto,  Heb.  x.  29.  How 
vile  and  horrid  a  thing,  to  requite  grace,  love,  and  sweet- 
ness with  spite  ?  As  if  the  sinner  should  say.  Thou  wouldst 
turn  nie  to  God,  but  1  will  not  be  turned  !  The  blessed 
God  says,  "  Turn  at  my  reproof,  I  will  pour  out  my  Spirit 
unto  you,"  Prov.  i.  23.  There  are  preventive  insinuations, 
upon  which,  if  we  essay  to  turn,  plentiful  effusions  of  the 
Spirit  may  be  hoped  to  ensue  ;  for  he  is  the  Spirit  of  grace. 
When  we  draw  back,  and  resist  or  slight  those  foregoing 
good  motions  of  that  holy  Spirit  ;  this  is  despiting  him. 
And  doth  not  this  import  enmity,  in  a  high  degree  ?  That 
the  Spirit  needs  strive  so  much,  that  it  may  be  overcome, 
as  with  some,  at  his  own  pleasure,  he  doth  ;  with  others, 
in  just  displeasure,  he  strives  no  more,  and  so  it  is  never 
overcome. 

We  come  now  to  the  application,  wherein  the  subject 
would  admit  and  require  a  very  abundant  enlargement,  if 
we  were  not  within  necessary  limits.  Two  things  I  shall 
take  notice  of,  as  very  necessary  to  be  remarked,  and  most 
amazingly  strange  and  wonderful,  by  way  of  introduction 
to  some  further  use. 

1.  That  ever  the  spirit  of  man,  a  reasonable,  intelligent 
being,  God's  own  offspring,  and  whereto  he  is  not  only  a 
Maker  but  a  Parent,  styled  the  Father  of  spirits,  should  be 
degenerated  into  so  horrid,  so  unnatural  a  monster  !  What ! 
to  be  a  hater  of  God  ;  the  most  excellent  and  all-compre- 
hending good  !  and  thy  own  Father  !  "  Hear,  0  heavens — 
and  earth,  saith  the  Lord,  I  have  nourished,  and  brought 
up  children,  and  they  have  rebelled  against  me,"  Isa.  i.  2. 
"  Be  astonished,  0  ye  heavens,  at  this  !  and  be  horribly 
afraid  ;  be  ye  very  desolate  !"  As  if  all  the  blessed  inha- 
bitants of  that  upper  world  should  rather  forsake  their 
glorious  mansions,  leave  heaven  empty,  and  run  back  into 
their  original   nothing,  than  endure  such  a  sight  !     An 


232  OF  man's  enmity  against  god. 

intelligent  spirit,  hating  God,  is  the  most  frightful  prodigy 
in  universal  nature  !  If  all  men's  limbs  were  distorted, 
and  their  whole  outer  man  transformed  into  the  most 
hideous  shapes,  'twere  a  trifle,  in  comparison  with  this 
deformity  of  thy  soul. 

2.  That  it  should  be  thus,  and  they  never  regret,  nor 
perceive  it  !     What  self-loathing  creatures  would  men  be 
could  they  see  themselves  I    so  as  never  to  endure  them- 
selves, while  they  find  they  do  not  love  God  ;  but  men  are 
generally  well-pleased  with  themselves  for  all  this.    Though 
the  case  is  so  plain,  they  will  not  see  it  ;  when  all  the  men- 
tioned indications  shew  it,  they  never  charge  or  suspect 
themselves  of  such  a  thing  as  this  enmity  against  God. 
God  charges  them,  and  doth  he  not  know  them  ?      The 
pagan  world,  they  are  God-haters  (Rom.  i.  30),  even  with 
a  hellish  hatred,  as  the  word  there  signifies.     They  that 
profess  his  name,  are  apt  to  admit  this  true  of  the  Gentiles  : 
but  do  we  think  our  Lord  Jesus  did  injuriously  accuse  the 
Jews  too,  that  they  had  "  both  seen  and  hated  him  and  his 
Father  ?"  John,  xv.  24.     How  remote  was  it  from  Jews, 
who  boasted  themselves   God's  peculiar  people,  to  think 
themselves  haters  of  God  !     And  what  were  they,  of  whom 
he  says  by  the  prophet,  "  My  soul  loathed  them,  and  their 
soul   abhorred   me"   (which  is  presupposed),   Zech.  xi.  8, 
and  most  justly  ;  for  can  there  be  a  more  loath  something 
than  to  abhor  goodness  itself  1     What  !  the  most  perfect 
benignity.     And  those  Cretians  had  received  the  Christian 
faith,  whom  the  apostle  exhorts  Titus  to  rebuke  sharply, 
that  they  might  be  sound  in  it ;  and  of  whom  he  says, 
that  "  professing  to  know  God,  in  works  they  denied  him, 
being  abominable,"   Tit.  i.  16.     Hence  is  our  labour  lost, 
in  beseeching  men  to  be  reconciled  to  God,   while  they 
own   no   enmity.     Since   this   matter  is  so   evident,  that 
this  is   the  temper  of  the  unconverted    world  God-ward, 
that    they    are    "  alienated    from    him,   and   enemies    in 
their  minds  towards  him,  by  wicked   works  ;"  it  is  then 
beyond   all   expression  strange,   that  they  never  observe 
it  in  themselves  (as  the  toad  is  not  offended  at  its  own 
poisonous  nature),  and  are  hereupon  apt  to  think  that  God 


OF  man's  enmity  against  god.  233 

observes  it  not,  nor  is  displeased  with  them  for  it.  It  is  strange 
they  should  not  observe  it  in  themselves,  upon  so  manifold 
evidence.  ^  Do  but  recount  with  yourselves,  and  run  over  the 
several  heads  of  evidence  that  have  been  given.  Can  you 
deny  you  have  minds  capable  of  knowing  God  ?  Cannot 
you  conceive  of  wisdom,  power,  goodness,  truth,  justice, 
holiness,  and  that  these  may  be,  either  more  manifest,  or 
in  more  excellent  degrees,  even  among  creatures,  in  some 
creatures  more  than  i-n  others  ;  but  that  being,  in  which 
they  are  in  the  highest  and  most  absolute  perfection,  must 
be  of  God  ?  Can  you  deny  that  you  have  lived  in  gi-eat 
ignorance  of  God  much  of  your  time  ?  that  your  ignorance 
was  voluntary,  having  such  means  of  knowing  him,  as  you 
have  had  ?  that  you  have  usually  been  thoughtless  and 
unmindful  of  him,  in  3'our  ordinary  course  ?  that  the 
thoughts  of  him  have  been  ungrateful,  and  very  little 
welcome,  or  pleasant  to  you  1  that  you  have  had  little  con- 
verse with  him,  little  trust,  reverence,  delight,  or  expectation, 
placed  on  him,  as  the  object  ?  that  you  have  not  been 
wont  to  concern  him  in  your  affairs,  to  consult  him,  to 
desire  his  concurrence  ?  that  you  have  not  thought  of 
approving  yourself  to  him,  in  your  designs  and  actions,  but 
lived  as  without  him  in  the  world  ?  That  3'ou  have  not 
designed  the  pleasing  or  obeying  of  him  in  the  course  of 
your  conversation  ?  that  the  gospel,  under  which  you 
have  lived,  hath  had  little  effect  upon  you,  to  alter  the 
temper  of  your  spirits  towards  him  ?  That  if  his  Spirit  hath 
sometimes  awakened  you,  raised  some  fear,  or  some  desires 
now  and  then  in  your  souls,  you  have  suppressed,  and 
stifled,  and  striven  against  such  motions  1  Do  not  these 
things,  together,  discover  an  enmity  against  God,  and  the 
ways  of  God  1  And  is  it  not  strange  you  cannot  see  this, 
and  perceive  a  disaffection  to  God,  by  all  this,  in  yourselves  ? 
What  is  so  near  a  man  as  himself  ?  Have  you  not  in  you 
a  reflecting  power  ?  "  Know  ye  not  your  ownselves  ?"  as  the 
apostle  speaks,  2  Cor.  xiii.  5.  Yea,  generally,  men  never 
find  fault  with  themselves,  upon  any  such  account  ;  and 
consequently,   think   themselvcp,    in   such   respects,   very 


234  OF  MAN  S  ENMITY  AGAINST  GOD. 

innocent  in  the  sight  of  God,  and  think  he  finds  no  fault 
with  them.  Now  these  two  things  being  premised,  will 
make  way  for  the  following  uses.     We  infer  therefore, 

1.  That  whereas  it  so  evidently  appears,  that  men  are  at 
enmity  with  God,  it  cannot  but  be  consequent,  that  God 
is  not  well  pleased  with  them.  No  one  is  well  pleased  to 
have  another  hate  him.  God  discerns  that,  in  the  inward 
temper  of  men's  minds,  wherewith  he  is  not  well  pleased  ; 
viz.  this  alienation  of  mind  from  him,  this  wicked  enmity, 
that  is  so  generally  found  in  them.  They  are  wont  to 
make  light  of  secret,  internal  sin  ;  the  ill  posture  of  their 
minds  they  think  a  harmless,  innocent  thing.  But  this  he 
remonstrates  against,  takes  notice  of  with  dislike  and 
displeasure  ;  and  is  counterworking  this  spirit  of  enmity, 
not  only  by  his  word,  but  by  his  Spirit  of  love,  and  power. 
Though  he  doth  not  testify  his  displeasure  by  flames  and 
thunderbolts  ;  yet  he  observes,  and  approves  not  the  course 
and  current  of  their  thoughts  and  affections  :  though  Hfe 
permit  them,  sometimes  without  sensible  rebuke,  to  run 
on  long  in  their  contempt  of  him  ;  yet  he  declares  it  to  be 
wickedness  :  The  wicked  have  not  God  in  all  their  thoughts, 
Psalm  X.  4.  He  expostulates  about  it,  Wherefore  do  the 
wicked  contemn  God,  v.  13,  threatens  them  with  hell  for 
their  forgetting  him,  Ps.  ix.  17,  yet  sinners  are  apt  to  con- 
clude, that  God  doth  not  see,  or  disallow  au}^  thing  of  that 
kind,  Ps.  xciv.  7.  How  unapt  are  they  to  admit  any  con- 
viction of  heart-wickedness  !  though  'tis  more  than  inti- 
mated to  be  destructive,  Jer.  iv.  14.  Wash  thine  heart  from 
wickedness,  that  thou  mayst  be  saved  :  q.  d.  thou  art  lost  if 
thy  heart  be  not  purged.  Yea,  when  it  is  so  plain  in  itself, 
that  enmity  against  God,  which  hath  its  seat  in  the  heart, 
makes  a  man's  soul  a  very  hell,  yet  they  seem  to  think 
themselves  very  innocent  creatures,  when  they  are  as  much 
devilized,  as  a  mind,  dwelling  in  flesh,  can  be  !  This  is  the 
common  practical  error  and  mistake  men  lie  under,  that 
they  think  God  takes  notice  of  no  evil  in  them,  but  what, 
other  men  can  observe,  and  reproach  them  foi.  But  he 
knows  the  inward  bent  and  inclination  of  their  minds  and 


OF  man's  enmity  against  god.  235 

spirits ;  why  else  is  he  called  the  heart-searching  God  ?  and 
knows  that  this  is  the  principal  and  most  horrid  wicked- 
ness that  is  to  be  found  among  the  children  of  men,  an 
alienated  mind  from  God,  and  the  root  of  all  the  rest.  The 
fountain  of  wickedness  is  within  a  man.  Simon  Magus's 
wickedness  lay  in  his  thought  ;  it  is  said  to  him,  "  Repent 
of  this  thy  wickedness,  and  pray  the  thought  of  thy  heart 
may  be  forgiven  thee,"  Acts,  viii.  22.  And  when  the  pro- 
phet exhorts  (as  before)  Jer.  iv.  14,  to  wash  the  heart  from 
wickedness,  he  adds,  "  H*>w  long  shall  vain  thoughts  lodge 
within  thee  ?"  And  our  Saviour  tells  us,  "  Out  of  the  heart, 
first,  proceed  evil  thoughts,  and  then  all  the  other  wicked- 
nesses after  mentioned  ;  murders,  adulteries,"  &c.  Matt.  xv. 
19.  And  that  enmity  and  alienation  of  mind,  that  turns 
off  the  whole  current  of  a  man's  thoughts  from  God,  is  the 
original  evil ;  and,  by  consequence,  lets  them  loose  to  every 
thing  else  that  offends  him,  and  ruins  thejnselves.  Yet 
when  their  very  hearts  are  such  a  hell  of  wickedness  (as 
what  is  more  hellish  than  enmity  against  God),  they  are 
notwithstanding  wont  to  say,  they  have  good  hearts. 

2.  Hence  see  the  absolute  necessity  of  regeneration.  A 
doctrine,  at  which  most  men  do  wonder,  which  our  Saviour 
intimates,  when  he  says,  John,  iii.  7,  Marvel  not  at  it,  viz. 
that  I  said  you  must  be  bom  again.  But  who  may  not 
now  apprehend  a  necessity  of  being  regenerate  ?  what  will 
become  of  thee,  if  thou  diest  witli  such  a  disaffected  mind 
God-ward  ?  Do  but  suppose  your  soul  going  out  of  the 
body,  in  this  temper,  full  of  disaffection  towards  the  ever- 
blessed  God,  before  whose  bright  glory  and  flaming  majesty 
(to  thee  a  consuming  fire)  thou  must  now  appear  ;  tliough 
most  unwilling,  and  as  full  of  horror  and  amazing  dread  ! 
How  will  thine  heart  then  meditate  terror !  and  say  within 
thee,  "  This  is  the  God  I  could  never  love  !  whom  I  would 
never  know  !  to  whom  I  was  always  a  willing  stranger  !" 
whose  admirable  grace  never  allured,  or  won  my  lieart  ! 
who,  in  a  day  of  grace,  that  is  now  over  with  me,  offered 
me  free  pardon,  and  reconciliation  ;  but  I  was  never  at 
leisure  to  regard  it.    The  love  of  this  world,  which  I  might 


236  OP  man's  enmity  against  god. 

have  known  to  be  enmity  against  God,  had  otherwise 
engaged  me.  It  hath  been  the  constant  language  of  my 
heart  to  him,  "  Depart  from  me,  I  desire  not  tlie  knowledge 
of  thy  Avays  ;"  I  must  now  (iear  from  him  that  just  and 
terrible  voice,  even  by  the  mouth  of  the  only  Redeemer  and 
Saviour  of  sinners,  '•'  Depart  from  me,  I  know  thee  not." 
And  into  how  horrid  society  must  I  now  go  !  The  things 
that  eye  hath  not  seen,  nor  ear  heard,  more  glorious  things 
than  ever  entered  into  the  heart,  are  all  prepared  for  lovers 
of  God.  And  for  whom  can  everlasting  lire  be  prepared, 
but  for  the  devil  and  his  angels,  and  such  other  accursed 
God-haters,  as  I  have  been  ?  Matt.  xxv.  41 .  Recollect 
yourselves,  consider  the  present  posture  and  temper  of 
your  souls,  and  what  your  way  and  course  is.  You  care 
not  to  come  nigh  to  God  now,  but  love  to  live  at  a  distance 
from  him,  through  enmity  against  him,  from  whence 
proceeds  your  departing  from  him,  and  saying  to  him. 
Depart  from  us.  But  another  day,  you  will  have  enough 
of  departing  from  God  ;  a  wicked  man's  life  is  nothing  else 
but  a  continual  forsaking  of  God,  or  departing  from  him, 
I  appeal  to  your  own  hearts,  concerning  the  justice  of  that 
mentioned  repartee  :  They  say  now  to  God,  "  Depart  from 
us,"  Job,  xxi.  14,  and  God  will  then  say  to  them,  "  Depart 
from  me,"  Matt.  xxv.  41.  That  man's  soul  must  thus  perish, 
wlio  lives  and  dies  at  enmity  with  God.  Regeneration  slays 
this  enmity,  and  implants  in  the  soul  divine  love.  There- 
fore we  must  be  regenerate,  or  we  cannot  enter  into  the 
kingdom  of  God,  John,  iii.  3,  5.  A  man  must  have  a  new 
heart  and  a  new  spirit  created  in  him,  in  which  heart  and 
spirit  the  love  of  God  is  the  reigning  principle.  And  there- 
fore I  repeat  to  you,  The  things  which  eye  hath  not  seen — 
and  a  crown  of  life  are  prepared,  and  promised  to  them  that 
love  him,  1  Cor.  ii.  9  ;  James,  i.  12.  You  may  yourselves 
collect  the  rest. 

3.  Hence  take  notice  of  the  seat  and  subject  of  this  rege- 
neration and  change.  It  is  the  mind  of  man  ;  for  you  are 
enemies  in  your  minds  by  wicked  works.  We  are  to  be 
renewed,  in  the  spirit  of  our  minds  (Ephes.  iv.  23),  to  be 


OF  man's  enmity  against  god.  237 

transformed  by  the  renewing  of  our  minds,  &c.  Rom. 
xii.  2.  You  that  have  not  considered  what  regeneration  is, 
I  tell  you,  'tis  to  have  your  minds  altered  and  changed  ; 
that  whereas  you  did  not  mind  God  or  Christ,  your  minds 
being  changed,  you  savour  and  delight  in  the  things  of 
God,  Rom.  viii,  5,  7.  They  that  are  after  the  flesh,  savour 
the  things  of  the  flesh.  The  carnal  mind  is  enmity  against 
God.  It  is  the  mind,  therefore,  not  as  speculative  merely, 
but  as  practical,  and  active,  that  must  be  renewed.  In- 
quire, therefore,  u  hat  change  do  you  And  in  your  minds  ? 
Are  you  in  mind  and  spirit  more  holy,  spiritual,  and  seri- 
ous ?  And  are  your  minds  more  delightfully  taken  up 
with  the  things  of  God,  than  formerly  1  Till  your  minds 
are  thus  changed,  they  cannot  be  towards  God  ;  but  will  be 
perpetually  full  of  enmity  against  God.  You  will  only 
mind  earthly  things  (Phil,  iii,  19,  20),  with  the  neglect  of 
God,  and  heaven,  and  heavenly  things.  If  ever  the  gospel 
doth  us  good,  it  must  be  by  the  change  of  our  minds. 

4.  And  in  the  last  place,  hence  understand  the  absolute 
necessity  of  reconciliation  with  God  ;  because  you  have 
been  alienated  and  enemies  against  him  by  wicked  works. 
Regeneration  cures  in  part  your  enmity,  but  makes  no 
atonement  for  your  guilt,  in  having  been  enemies  ;  for  this 
you  need  a  reconciler,  that  could  satisfy  for  you.  What 
will  l)ecome  of  the  man  that  is  not  reconciled  to  God  1  If 
you  be  God's  enemy,  can  he  be  your  friend  1  And  if  God 
be  your  enemy,  lie  is  the  most  terrible  enemy.  How  can 
we  lie  down  in  peace,  in  an  unreconciled  state  ]  or  without 
knowing  whether  we  are  reconciled  or  not  1  Let  not  the 
sun  go  down  this  day,  and  leave  you  at  enmity  with  God. 
If  you  have  fallen  out  with  a  man,  the  sun  is  not  to  go 
down  on  your  wrath  ;  and  is  your  enmity  against  God  a 
j lister  or  more  tolerable  thing  ?  0  let  not  the  sun  go  down 
before  you  have  made  your  peace.  And  for  your  encour- 
agement, consider  that  it  is  the  office  of  the  Son  of  God  to 
reconcile  you  to  him.  He  is  the  reconciler,  the  peace- 
maker, the  maker  up  of  breaches  between  God  and  man. 
He  is,  if  you  resist  not,  ready,  by  his  Spirit,  to  remove  the 


238  OF  MAN  S  ENMITY  AGAINST  GOP. 

enmity  tliat  lies  in  your  minds  against  God  ;  and  by  his 
blood,  he  causes  divine  justice  to  be  at  peace  with  you. 
If  you  find  the  former  effect,  tliat  assures  you  of  the  latter. 
Bless  God  that  he  hath  provided,  and  given  you  notice  of 
such  a  reconciler,  2  Cor.  v.  19.  "  God  was  in  Christ  recon- 
ciling the  world  to  himself."  Bless  God  that  he  hath  sent 
and  settled  one  among  you,  on  this  errand,  to  beseech  you 
to  be  reconciled  to  God,  ver.  20.  Blessed  is  the  man  whose 
iniquities  are  forgiven  ;  and  blessed  is  the  man  who  can 
say,  I  was  once  an  enemy,  but  now  am  I  reconciled  ;  for- 
merly I  saw  no  need  of  Christ,  but  now  I  cannot  live  with- 
out him.  How  fearful  a  thing  will  it  be  to  die  unrecon- 
ciled to  God,  under  a  gospel  of  reconciliation  !  while  the 
voice  of  the  gospel  of  grace  is  calling  upon  you,  Return 
and  live  ;  Turn  ye,  turn  ye,  why  will  ye  die  ?  beware  of 
dying  unreconciled,  under  such  a  gospel.  When  you  return 
hence,  retire  into  a  corner,  and  consider  what  a  wicked 
enmity  of  mind  you  have  had  against  God  and  Christ ;  and 
pray  that  you  may  be  renewed,  in  the  spirit  of  your  mind, 
Eph.  iv.  23.  Let  a  holy  resolution  be  taken  up  at  last 
(after  many  neglects),  as  was  by  the  poor  distressed  pro- 
digal, after  he  had  long  lived  a  wandering  life  (Luke,  xv. 
18  ;  and  onward),  I  will  arise  and  go  to  my  Father,  &c., 
and  you  will  find  God  a  merciful  Father,  ready  to  receive 
you,  and  with  joy.  Oh  the  joyful  meeting  between  a  re- 
turning soul  and  a  sin-pardoning  God  !  When  once  your 
strangeness  and  your  enmity  are  overcome,  and  you  are 
come  into  a  state  of  amity  and  friendship  with  God  ;  then 
will  the  rest  of  your  time  be  pleasantly  spent,  in  a  holy 
humble  walking  with  God,  under  the  conduct  of  grace,  till 
you  come  eternally  to  enjoy  him  in  glory. 


RECONCILIATION 

BETWEEN    GOD    AND   MAM. 


And  you  that  were  sometime  alienated  cmd  enemies  in  your  mind  by  udcited 
works,  yet  now  hath  he  reconciled,  in  tfie  body  of  his  flesh,  through  death, 
4-c.— Col.  i.  21,  22. 

We  have,  from  the  former  words  of  this  text,  shewn  the 
fearful,  horrid  state  of  unconverted  sinners  ;  that  as  such 
they  are  alienated  and  enemies  in  their  mind,  by  wicked 
works,  and  come  now  to  shew,  from  the  words  that  follow, 
the  blessed  state  of  the  converted.  You  now  hath  he 
reconciled,  &c.  Here  is  instance  given  of  the  happiest 
change  that  ever  was  made  in  the  case  of  sinful  wretched 
creatures ;  and  far  above  all  our  expectations,  if  we  had  not 
been  told,  that  as  far  as  the  heavens  are  above  the  earth, 
so  far,  in  acts  of  mercy,  are  God's  ways  above  our  ways, 
and  his  thoughts  above  our  thoughts,  Isa.  Iv.  9.  Other- 
wise, when  we  hear  of  a  sort  of  creatures  that  were  fallen 
fi'om  God,  and  gone  into  rebellion  against  him,  that  were 
alienated  and  enemies  to  him  in  their  minds  by  wicked 
works ;  one  would  be  in  suspense,  and  say,  Well,  and  what 
became  of  the  business  ?  how  did  it  issue  ?  what  was  the 
event  I  and  would  expect  to  hear,  why  fire  came  down 
from  heaven  upon  them,  and  consumed  them  in  a  moment ; 
or  the  earth  opened,  and  swallowed  them  up  quick.  Yea, 
and  if  the  matter  were  so  reported  to  us,  if  we  did  hear  fire 
and  brimstone,  flames  and  thunderbolts,  immediately  came 
down  upon  thera,  and  destroyed  them  in  a  moment ;  who 
would  not  say,  So  I  thouglit,  who  could  expect  otherwise  ? 
But  that  it  should  be  said,  such  as  were  alienated  from 


.''240  OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

God,  and  his  very  enemies  in  their  mind,  by  wicked  works, 
those  hath  his  own  Son  reconciled  !  into  what  a  transport 
of  wonder  and  praises  wouki  this  cast  any  considering 
mind  !  with  what  amazement  wonld  it  make  us  cry  out, 
0  what  hath  God  wrought,  what  wonders  can  the  power 
of  divine  grace  bring  about !  How  unexpected,  how  sur- 
prising a  thing  is  this  !  Especially  when  we  also  consider 
how  this  was  brought  to  pass,  the  Son  of  God  effected  it 
in  the  body  of  his  own  flesh,  through  death.  lie  died  for 
it !  rather  than  such  impure  venomous  worms,  and  that 
were  as  weak  and  defenceless  as  they  were  vile  and  wicked, 
should  at  last  suffer  the  dreadful  consequences  of  so  des- 
perate and  unequal  a  war  against  the  Almighty  ;  which 
could  not  be  other  than  their  own  ruin  and  eternal  death  ; 
he  chose  himself  to  die  for  them.  This  is  the  strange 
amazing  subject  we  have  to  consider  ;  and  we  cannot  but 
confess  and  consider  it  as  a  strange  thing,  if  we  were  only 
told  it  as  that  which  had  fallen  out,  in  some  other  country, 
in  any  remote  part  of  the  world,  or  in  some  other  world. 
But  when  we  understand,  as  for  the  former  part,  this  is  the 
common  case  of  men  on  earth,  and  therefore  that  it  was 
our  own  case,  to  have  been  alienated  from  God  and  ene- 
mies to  him  in  our  minds  by  wicked  works  ;  and  as  to  the 
latter  part,  that  to  us  the  proposal  and  offer  is  made  of 
"being  reconciled,  in  this  strange  way  I  in  what  agonies,  in 
what  consternation  of  spirit  should  we  be,  when  we  can 
with  greatest  certainty  say  the  former,  if  we  cannot  say 
the  latter  !  And  if  we  can,  in  what  a  transport  I  in  what 
raptures  of  admiratit)n,  joy,  and  praise,  should  we  say  it ! 
Any  of  us  who  hath  heard,  or  now  reads  these  words,  even 
me  who  was  alienated,  atid  an  enemy  in  my  mind,  by 
wicked  works,  "yet  me  now  hath  he  reconciled  I  Can  you 
say  so  ?  how  should  your  heart  leap,  and  spring  within 
you,  at  the  reciting  of  these  words  !  And  if  you  cannot  as 
yet  say  this,  with  particular  application,  and  it  does  not 
therefore  raise  a  present  joy,  yet  it  may  beget  hope  in  you  ; 
for  think  with  yourself,  if  with  some  the  matter  hath  been 
brought  to  this  blessed  issue,  why  may  it  not  with  me  ? 


OP  RECONCILIATION  BETWEEN  OOD  AND  MAN.         24} 

and  upon  the  one  account,  or  the  other,  now  set  yourself 
seriously  to  consider  these  latter  words.  And  that  you 
may  do  so  with  the  more  advantage,  take  distinct  notice  of 
these  two  things,  that  are  to  be  severally  treated  of, — 1.  Of 
this  blessed  work  itself,  brought  about  by  your  merciful  and 
glorious  Redeemer  :  reconciliation  \A-ith  God.  "  You  hath 
he  reconciled." — 2.  The  wonderful  way  wherein  he  hath 
effected  it :  "  In  the  body  of  his  Hesh,  through  death." 

1,  Consider  this  reconciliation  itself.  Which  that  we  may 
do  with  just  advantage,  both  to  the  truth  and  ourselves, 
we  must  take  heed  of  too  much  narrowing  so  important  a 
subject  ;  but  take  it  in  its  due  extent  and  compass,  as 
comprehending  all  that  truly  belongs  to  it ;  and  so  it  must 
be  understood  to  be  mutual  between  God  and  us  ;  and  to 
include  both  our  reconciliation  to  him,  and  his  reconcilia- 
tion to  us.  Thus  the  proper  import  of  the  word,  the  scope 
of  the  apostle's  present  discourse,  and  the  nature  of  the 
thing,  lead  us  to  understand  it.  The  word  being  used 
when  two  parties  have  been  at  variance,  not  only  signifies 
the  laying  down  of  enmity  on  the  one  side,  but  to  be 
received  into  grace  and  favour  on  the  other  ;  as  might  be 
shewn  of  the  original  words,  that  are  wont  to  be  thus 
rendered,  if  it  were  needful,  or  at  this  time  fit.  But  it 
sufficiently  appears,  in  the  common  use  of  this  way  of 
speaking  among  ourselves.  And  if  we  consider  the  scope 
of  the  apostle's  discourse,  nothing  can  be  more  agreeable 
to  it ;  which  is  manifestly  to  exalt  and  magnify  Christ, 
first,  as  Creator,  affirming  that  all  things  visible  and 
invisible  were  made  by  him,  and  for  him,  as  ver.  16.  And 
then  afterwards,  there  having  been  a  rupture  and  breach 
in  the  creation,  by  the  apostasy  and  revolt  of  some  crea- 
tures ;  others,  also,  being  in  an  uncertain  and  mutable 
state,  liable  to  a  like  failure  and  defection,  he  is  further 
magnified,  as  the  Reconciler  of  such  as  were  thought  fit  to 
be  restored,  and  the  Establisher  of  such  as  stood,  ver  17. 
Now  the  representation  of  his  performance,  as  a  Reconciler, 
had  been  very  imperfect,  if  he  had  designed  therein  only 
to   signify  a  reconeiliation,  effected  by  liim  on  one  side, 


242         OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

leaving  the  other  unreconciled.  And  though  it  be  true,  ^ 
that  taking  this  reconciliation,  iir* reference  to  the  imme- 
diately foregoing  words  of  this  verse,  "  you  that  were  ene- 
mies," might  seem  to  limit  it  to  that  one  sense,  as  if  it 
meant  only  reconciliation  on  our  part,  consisting  in  the 
laying  down  of  our  enmity  ;  yet  the  following  words,  that 
shew  how  this  reconciliation  is  brought  about  "  in  the  body 
of  his  flesh  through  death,"  signify  as  much  for  the  extend- 
ing of  it  to  the  other  reconciliation  also  ;  viz.  on  God's 
part  towards  us.  For  they  plainly  mean  that  this  recon- 
ciliation is  brought  about  by  sacrifice,  viz.  by  our  Lord 
Jesus's  offering  himself  upon  the  cross  for  us  (as  Jiereafter 
we  shall  have  occasion  more  largely  to  shew.)  Now  a 
sacrifice  is  offered  to  God  only,  not  to  men,  and  being  for 
reconciliation,  must  principally,  and  in  the  first  place,  intend 
the  reconciling  of  God  to  us  ;  though  it  secondarily  hath 
its  great  use,  for  the  reconciling  us  to  God  also  ;  as  here- 
after we  shall  shew.  And  it  is  in  the  nature  of  the  thing 
very  evident ;  reconciliation  supposing  a  difference  and 
displeasure  between  two  parties,  as  what  hath  been,  it 
must  include  the  agreement  of  both,  as  that  which  now  is. 
A  willingness  to  be  reconciled  there  may  be  on  one  side, 
when  there  is  none  on  the  other,  as  it  is  often  and  'long 
between  God  and  men  ;  but  if  there  be  actual  reconciliation, 
it  is  always  mutual  ;  unless  the  one  party  deceive,  or  impose 
upon  the  other,  pretending  to  be  reconciled  when  he  is  not  ; 
which,  in  the  case  between  God  and  us,  can  never  be  ;  for 
neither  can  we  deceive  God,  nor  will  he  deceive  us.  There- 
fore we  shall  treat  of  both  the  parts  of  this  reconciliation, 
of  men  to  God,  and  of  God  to  them. 

1.  Our  reconciliation  to  God.  And  though  that  be 
proposed  to  be  first  insisted  on,  let  none  think  it  is  there- 
fore looked  upon  as  deserving,  or  as  being  any  way  a 
cause  of  his  reconciliation  to  us.  For  as  our  enmity  and 
rebellion  against  him  cannot  do  him  real  hurt,  though  it 
does  him  infinite  wrong  ;  so  our  love  and  obedience,  though 
they  are  most  due  to  him,  can  profit  him  nothing.  "  Can 
a  man  be  profitable  unto  God,  as  he  that  is  wise  may  be 


OP  KECONCILIATON  BKTWEEX  GOD  AND  MAN.  243 

profitable  to  himself;  is  it  a  gain  to  him,  if  we  be  righteous  ?" 
Job,  xxii.  2,  3.  "  What  givest  thou  him  ?  or  what  receiveth 
he  of  thine  hand  1  Thy  wickedness  may  hurt  a  man,  as 
thou  art,  and  thy  righteousness  may  profit  a  son  of  man," 
ch.  XXXV.  7,  8.  But  by  neither  can  we  do  the  one  or  other 
to  him.  It  should  therefore  be  far  from  us  to  imagine  we 
can  procure  his  favour  or  reconciliation,  by  any  thing  we 
can  do.  And  know,  sinner,  he  is  before-hand  with  thee, 
in  the  offer  of  reconciliation  and  in  real  willingness  to  be 
reconciled  ;  for  his  ofi^er  is  most  sincere.  When,  therefore, 
out  of  a  state  of  enmity,  thou  art  brought  to  love  him,  it 
is  because  he  loved  tliee  first,  1  John,  iv,  19.  But  take 
this  aright,  that  thou  mayst  not  deceive  thyself,  nor  -wrong 
him.  Before  our  reconciliation  to  him,  his  gospel  truly 
speaks  him  reconcilable,  and  offering  us  reconciliation ; 
when  his  offer  is  accepted  and  complied  with,  then  his 
gospel  speaks  him  actually  reconciled.  His  offer  of  recon- 
ciliation shews  his  compassion,  which  is  love  to  the  miser- 
able ;  herein  he  is  before-hand  with  them  whom  he  finally 
saves,  he  loves  them  with  this  love  while  they  yet  hate  him 
and  are  full  of  enmity  against  him.  From  this  love  it  is 
that  he  is  reconcilable  to  them,  willing  to  forgive  all  their 
former  enmity  and  rebellions  ;  if  yet  they  will  be  recon- 
ciled, and  turn  to  him  with  their  whole  souls.  And  this 
he  testifies  to  them  in  his  gospel ;  and  hereby  his  Spirit, 
working  in  and  by  this  gospel  of  his  grace,  he  overcomes 
them,  conquers  their  enmity,  and  causes  them  to  love  him, 
whom  before  they  hated.  But  this  actual  reconciliation 
is  always  accompanied  with  delight,  ■which  is  love  to  the 
amiable,  such  as  he  hath  now  made  lovely,  by  transform- 
ing them  into  his  own  image,  who  is  love,  1  John,  iv.  16. 
This  is  friendly,  complaccntial  love,  that  freely  converses 
and  holds  comnmnion  with  the  beloved,  so  that  they  dwell 
in  him,  and  he  in  them,  as  in  the  same  place. 

It  is  profane,  therefore,  and  an  insolent  presumption,  for 
any  to  say,  God  is  reconciled  to  me,  he  delights  and  takes 
pleasure  in  me,  while  they  are  unreconciled  to  him,  and 
have  hearts  full  of  wicked  enmity  against  him.     They  do 


244         OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

even  weaiy  him  with  their  words,  when  they  say,  "  Every 
one  that  doth  evil  is  good  in  tlie  sight  of  the  Lord,  and  he 
delighteth  in  them,"  Mai.  ii.  17.  'Tis  an  affront  to  his 
excellent  Majesty,  a  reproach  to  his  glorious  holiness  and 
the  purity  of  his  nature,  a  defiance  to  the  justice  of  his 
government,  to  think  him  well  pleased,  when  they  persist 
in  their  rebellions  against  him  ;  or  that  he  will  be  recon- 
ciled to  them,  when  this  is  still  the  temper  and  posture  of 
their  souls  towards  him.  "He  is  not  a  God  that  takes 
pleasure  in  wickedness,  nor  shall  evil  dwell  with  him  ;  he 
hates  the  workers  of  iniquity,"  Psal.  v.  4,  5.  Any  such 
thought  he  will  severely  and  terribly  avenge.  If  any  man 
bless  himself  in  his  heart,  and  say,  "  I  shall  have  peace 
when  he  walks  in  the  imagination  of  his  heart,  God  will 
not  spare  him,  but  the  anger  of  the  Lord,  and  his  jealousy, 
shall  smoke  against  that  man,"  Deut.  xxix.  19,  20.  And 
it  is,  on  the  other  hand,  a  wicked,  provoking  unbelief,  a 
high  affront  to  him,  a  giving  him  the  lie,  if  one,  really 
willing  to  be  reconciled,  do  apprehend  him  irreconcilable, 
or  say  in  his  heart,  God  will  never  shew  me  mercy.  It  is 
as  much  as  to  say,  that  the  word  of  his  grace  is  nothing 
but  deceit,  and  his  whole  gospel  is  made  up  of  falsehood. 
Therefore,  though  our  reconciliation  to  him  is  no  cause  of 
his  reconciliation  to  us,  yet  (according  to  the  method  which 
he  hath  settled,  as  most  agreeable  to  his  glorious  majesty, 
to  his  pure  holiness,  his  hatred  of  sin,  the  justice  of  his 
government,  and  the  truth  of  his  word)  we  cannot  say  he 
is  actually  reconciled  to  us,  till  we  are  reconciled  to  him. 
It  may  be  said  he  pities  us  before,  and  is  upon  gospel 
terms  reconcilable  to  us,  not  that  he  delights  in  us,  or  is 
reconciled.  And  we  may  the  better  understand  this,  that 
our  reconciliation  is  no  cause  of  his  reconciliation  to  us, 
though  it  go  before  it,  inasmuch  as  he  works  both  reconci- 
liations, in  and  by  his  Christ ;  so  the  text  speaks  of  both  ; 
"  You  hath  he  reconciled" — not  we  ourselves.  And  2  Cor. 
V.  18.  "  All  things  are  of  God,  who  hath  reconciled  us  to 
himself,  by  Jesus  Christ  ;"  but  in  this  way,  order,  and 
method,  that  first  he  overcomes  our  enmity,  changes  our 


OP  llECONCIlIATION  BETWEEN  GOD  AND  MAN.  245 

hearts,  and  turns  them  to  him  ;  then  is  reconciled  to  us,  as 
believing  in  his  Son,  and  accepts  us  in  him,  as  the  beloved  one. 
Hereupon  therefore  we  are  first  to  consider,  and  open 
to  yoti,  our  reconciliation  to  God  ;  which  we  shall  consider 
and  speak  of,  not  merely  by  shewing  the  very  point  where- 
in it  lies  ;  but  more  largely,  by  letting  you  see  what  it 
comprehends  in  the  compass  of  it,  or  what  belongs  to  it, 
and  in  '\\hat  way  it  is  brought  about.  We  are  indeed  to 
consider  that  this,  in  the  text,  "  you  hath  he  reconciled," 
is  an  historical  passage,  signifying  somewhat  past,  a  res  gesta, 
a  great  thing  effected  and  done.  Whereas  therefore  some 
have  taken  much  pains  (and  not  to  ill  purpose)  to  write 
histories  of  nature,  and  give  account  of  natural  productions ; 
we  may  call  this  a  history  of  grace,  giving  some  account  how 
this  gracious  production  is  effected,  and  wrought  on  the 
souls  of  men.  And  for  you  that  are  reconciled,  it  is  but  to 
repeat  to  you  your  own  story,  and  shew  you  what  God  hath 
done  for  your  soul,  in  this  blessed  work.  We  might  have 
carried  the  same  notion  backward,  and  in  the  former  part 
have  considered  your  case,  as  the  history  of  a  man's  unre- 
generate  state  ;  but  those  days,  I  believe,  you  would  rather 
should  not  be  numbered  amongst  the  months.  We  there- 
fore go  on,  to  consider  what  will  be  of  a  more  grateful,  as 
well  as  most  useful  remembrance  to  you  ;  viz.  how  God 
hath  dealt  with  you,  in  bringing  about  this  happy  change. 
And  doing  it,  in  some  sort,  in  the  way  of  a  history,  it  will 
be  the  more  suitable  to  put  you  in  mind,  in  divers  par- 
ticulars, of  the  manner  how  it  was  wrought ;  it  being  use- 
ful, in  historical  relations,  not  only  in  short  to  say  that 
such  a  thing  was  done,  but  more  at  large  to  relate  how, 
and  in  what  way  it  was  done.  Though  yet  we  cannot 
certainly  say,  that  the  several  things  we  shall  mention, 
were  all  done  in  that  order  wherein  we  shall  set  them 
down  ;  for  God's  method  may  vary,  or  not  in  every  respect 
be  the  same,  with  every  one  he  savingly  works  upon.  But 
because  there  are  several  things  to  be  spoken  which  cannot 
all  be  mentioned  at  once,  or  in  one  breath,  and  some  order 
or  other  most  be  used  in  reciting  them  ;  we  shall  repeat 


246  OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

them,  not  merely  as  they  occur  to  our  thoughts,  but  also 
as  they  more  aptly  lie  in  order  to  one  another ;  not  doubt- 
ing but  if  you  have  been  reconciled  to  God,  you  will  say, 
when  you  hear  them,  these  things  have  been  wrought  in 
you.  Or  if  you  have  not,  I  must  say,  these  are  things  you 
are  to  look  after  ;  and  must  at  one  time  find  in  yourselves, 
if  ever  you  shall  be  reconciled.  And  so  this  reconciliation 
hath  begun  with  you,  or  must  begin  in, 

1.  A  thorough  conviction,  with  deep  and  inward  sense, 
wrought  into  your  hearts,  of  your  former  enmity.  There 
must  have  been  a  charging  oneself,  particularly,  with  this 
matter  of  fact,  I  have  been  alienated  from  God,  and  an 
enemy  to  him  in  my  mind  ;  I  see  it,  I  confess  it,  thus  it 
hath' been  with  me,  this  hath  been  the  temper  of  my  soul, 
towards  the  blessed  God  !  Here  lies  the  great  difficulty  of 
reconciliation,  on  our  part,  that  men  are  so  hardly  brought 
to  see  and  own  this  ;  because  they  feel  not  an  enmity  boil- 
ing in  their  hearts  against  God,  therefore  they  will  not 
yield  there  is  any  such  thing.  But  they  might  take  notice, 
they  as  little  feel  love  burning  in  their  breasts  toward  him. 
And  they  the  less  apprehend  the  truth  of  their  case  in  this 
respect,  because  by  the  same  external  shew  and  appearance, 
by  which  they  may  deceive  other  men,  they  endeavour  to 
cheat  themselves  too  ;  that  is,  because  they  sometimes  bear 
a  part  in  the  solemnities  of  God's  worship,  and  sit  in  an 
assembly  as  his  people,  hear  his  word,  and  with  their  mouth 
{ore  tenus,  or  in  outward  appearance)  shew  much  love,  they 
therefore  think  all  is  well,  though  their  heart  run  after  their 
covetousness,  Ezek.  xxxiii.  31.  But  what  can  be  said  to 
that  convictive  query ;  How  canst  thou  say  thou  lovest  me, 
when  thy  heart  is  not  with  me  ?  when  in  reference  to  crea- 
tures it  is  required  that  love  be  without  dissimulation,  and 
that  we  love  not  in  word  or  tongue,  but  in  deed  and  truth  : 
Will  an  outward  appearance  and  show  of  love,  be  sufficient 
towards  the  most  amiable  and  most  excellent  One,  the  ever- 
blessed,  heart-searching  God  ?  Let  this  be  laid  as  a  ground 
most  firm  and  stable,  that  if  the  subject,  thy  soul,  be  capa- 
ble, and  the  object,  the  ever-blessed  God,  be  made  known 


OP.RECONOILIATION  BETWiiEN   GOD  AND  MAN.         247 

and  set  in  view  to  the  eye  of  the  mind  ;  if  then  there  is 
not  love  towards  him,  there  is  hatred.  What  !  can  a  reason- 
able soul  be  indifferent  towards  God,  the  all- comprehend- 
ing Being  !  and  with  whom  all  have  to  do  !  the  first  and  the 
continual  Author  of  our  life  and  being,  whose  invisible  and 
eternal  power  are  manifest  in  the  visible  things  which  he 
hath  made ;  so  that  heaven  and  earth  are  full  of  his  glory  ] 
Towards  some  remote  foreign  prince,  multitudes  may  be 
void  of  love  and  hatred  alike,  of  whom  they  have  no  notice, 
with  whom  they  have  no  business.  Can  it  be  so  with 
us  towards  God,  who  is  God  alone,  besides  whom  there  is 
no  other,  in  whom  all  live,  and  move,  and  have  their  being, 
who  is,  therefore,  not  far  from  any  one  of  us  ;  and  whom 
all  are  obliged  to  take  for  their  God,  and  must,  if  they 
accept  him  not,  be  taken  for  refusers  1  A  thing  that  carries 
with  it  most  horrid  guilt  !  and  carries  in  it  downright 
enmity  ;  and  the  more  heinous,  when,  with  any,  it  is  covered 
with  lying  lips,  with  the  cloak  of  a  profession,  viz.  that 
they  have  taken  him  for  their  God,  when  such  as  say  that 
he  is  their  God  yet  have  not  known  him,  as  John,  viii.  54, 
55.  For  that  ignorance  must  proceed  from  enmity,  a  not 
liking  to  retain  God  in  their  knowledge,  as  Rom.  i.  28. 
Of  which  ignorance  from  disaffection,  if  heathens  might  be 
guilty,  as  they  were,  the  apostle  there  speaks  ;  much  more 
deeply  guilty  are  they,  who  being  his  professing  people, 
yet  know  him  not  ;  as  they  were,  whom  our  Lord  so  charges 
in  the  fore-cited  passage,  John,  viii.  54,  55.  For  these 
hide  their  hatred  with  lying  lips,  which  is  much  more  an 
abomination  to  the  Lord,  Pro  v.  x.  18.  If  3'ou  never  so 
confidently  pretend  love  to  God,  and  he  that  knows  all 
things  says,  "  I  know  you  that  you  have  not  the  love  of  God 
in  you,"  as  our  Saviour  tells  the  Jews  ;  who  is  more  likely 
to  be  mistaken  ?  John,  v.  42.  And  can  you  be  more  con- 
fident, or  more  highly  boast  your  relation  to  God,  or  your 
love  to  him,  than  they  who  were  so  peculiarly  his  people, 
chosen  out  from  all  nations  ?  If  you  say  you  are  lovers  of 
God  :  and  the  Son  of  God,  whose  eyes  are  as  a  flame  of 
fire,  and  who  searches  hearts  and  reins  (Rev.  ii.  18,  23), 


248         OF  RECONCILIATION   BETWEEN  GOD  AND  MAN. 

says,  "  I  know  you  that  you  have  not  the  love  of  God  in 
you  ;"  how  must  it  appal  and  dismay  your  hearts,  to  have 
his  certain  unerring  judgment  of  you,  thus  to  control 
your  partial,  self-flattering  judgment  ;  and  if  this  be  indeed 
the  state  of  the  case,  with  any  of  us,  and  he  know  it  to  be 
so,  it  is  enough  for  our  condemnation  ;  but  for  our  saving 
conviction  it  is  necessary  that  we  know  it  too  :  therefore 
let  us  search  our  own  hearts,  and  try  them  impartially,  by 
all  the  several  evidences,  and  aggravations  of  enmity  against 
God,  in  the  foregoing  discourse,  from  p.  218,  to  p.  234. 
And  to  all  these,  I  add  here  some  enlargement,  upon  what 
was  more  lightly  touched  (as  within  the  narrow  limits  of 
time,  wherein  that  discourse  was  delivered,  it  could  not  be 
otherwise),  viz.  disobedience  to  that  plain,  express  com- 
mand of  our  Lord  :  to  lay  up  our  treasure,  not  on  earth 
but  in  heaven,  so  as  to  have  our  hearts  also  there, 
Matt.  vi.  19,  21.  This  I  choose  to  insist  upon,  in  reference 
to  our  present  purpose,  that  where  there  is  a  remaining  and 
a  reigning  enmity  against  God,  there  may  be  a  thorough 
conviction  of  it,  in  order  to  reconciliation  ;  both  because  as 
to  this  thing,  the  rule  we  are  to  judge  by  is  so  very  plain 
in  the  word  of  God  ;  and  because  the  temper  and  bent  of 
our  own  hearts,  in  this  respect,  is  so  easily  discernible,  to 
them  that  will  diligently  and  faithfully  observe  them- 
selves. 

Scripture  is  most  express  herein,  as  in  the  place  last 
mentioned,  that  they  whose  hearts  are  on  earth,  and  not  in 
heaven,  have  no  treasure  in  heaven.  And  what  can  be  a 
greater  evidence  of  enmity  to  God,  than  to  have  the  bent 
and  tendency  of  your  heart  and  spirit  directly  contrary  to 
the  mind  of  God  concerning  you,  or  to  what  he  would 
have  it  be,  and  it  must  necessarily  be,  that  you  may  not  be 
lost,  and  miserable  for  ever  ?  The  enmity  to  him,  which  lie 
so  much  resents,  is  not  your  designing  any  hurt  or  preju- 
dice to  him  ;  but  the  contrariety  of  your  temper  to  his  kind 
and  merciful  design  towards  you.  Therefore  they  that  mind 
earthly  things,  that  is,  that  savour  them  most  (as  the  word 
signifies),   and   it   must   be  understood   as   excluding  the 


OP  RECONCILIATION  BETWEEN  GOD  AND  MAN.  249 

savour  of  better  things,  that  is,  who  only  savour  them,  and 
taste  no  pleasure  or  delight  in  spiritual  or  heavenly  things  ; 
such  are  said  to  be  enemies  to  the  cross  of  Christ,  i.  e. 
to  the  design  of  his  dying  upon  the  cross,  which  was  to 
procure  for  his  redeemed  a  blessed  state  in  heaven,  and 
to  bring  them  thither,  not  to  plant  and  settle  them  here  on 
earth.  They  are  enemies  therefore,  because  his  design 
and  theirs  lie  contrary,  and  oppose  one  another.  He  is  all 
for  having  them  to  heaven,  and  was  so  intent  upon  that 
design,  as  not  to  shun  dying  upon  a  cross  to  effect  it  ;  they 
are  all  for  an  earthly  felicity,  and  for  a  continual  abode 
upon  earth,  to  enjoy  it.  This  is  an  opposition  full  of  spite 
and  enmity,  to  oppose  him  in  a  design  of  love,  and  upon 
which  his  heart  was  set  with  so  much  earnestness  !  There- 
fore is  the  carnal  mind  said  to  be  at  enmity  against  God, 
Rom.  viii.  7,  even  as  it  is  death,  v.  6.  But  to  whom  ?  not 
to  the  blessed  God  himself,  w^hich  you  know  is  impossible, 
but  to  us.  It  is  not  subject  to  his  law,  nor  indeed  can 
be  ;  for  that  is  spiritual,  ch.  vii.  14,  and  the  best  on  earth 
find  themselves,  in  too  great  degree,  carnal ;  and  here  lies 
the  contrariety,  much  more  when  this  carnality  is  total. 
And  this  law  is  the  law  of  the  spirit  of  life,  in  Christ  Jesus, 
which  directly  tends  to  make  us  free  from  the  law  of  sin 
and  death  (chap.  viii.  2)  ;  which  it  doth  when  the  Spirit 
of  God  prevails,  and  gets  the  victory  over  this  carnality  of 
mind,  so  that  we  come  to  walk,  not  after  the  flesh,  but 
after  the  Spirit.  In  the  mean  time,  they  that  are  after 
the  flesh  do  only  savour  the  things  of  the  flesh  ;  as  they 
that  after  the  Spirit  do  the  things  of  the  Spirit,  v.  5.  And 
they  that  are  after  the  flesh  shall  die,  l)ut  they  that  by  the 
Spirit  mortify  the  deeds  of  the  flesh  shall  live,  v.  13. 
Therefore  we  see  the  reason  why  it  is  above  said,  they  that 
are  in  the  flesh,  or  imder  a  prevailing  carnality,  cannot 
please  God  ;  for  he  takes  no  pleasure  in  the  death  of  a 
sinner,  but  that  he  should  turn  and  live,  Ezek.  xxxiii.  11. 
You  cannot  please  him,  because  the  bent  of  your  carnal 
mind  lies  cross  to  his  saving  design,  you  are  enemies  in 
your  mind  to  him,  for  your  mind  is  most  opposite  to  his 


250  OF  RECONCILIATIOJf  BETWEEN  GOD  AND  MAN.    • 

mind  ;  he  is  for  saving  you,  you  are  for  self-destruction, 
you  hate  him,  as  you  love  death,  Prov,  viii.  36.  Therefore 
also  they  that  love  this  world,  the  love  of  the  Father  is  not 
in  them,  1  John,  ii.  15.  He  would  have  them  do  his  will, 
and  abide  in  a  blessed  state  for  ever  ;  but  while  they  love 
this  world,  their  hearts  are  set  upon  a  vanishing  thing  ;  for 
the  world  and  the  lust  thereof  must  pass  away  and  be 
gone,  V.  17.  They  cannot  love  him,  while  in  mind,  and 
will,  and  design,  they  so  little  agree  with  him.  And  here- 
upon is  the  fi-iendship  of  this  world  said  to  be  enmity 
against  God,  and  he  that  Avill  be  a  friend  of  this  world, 
makes  himself  an  enemy  to  God,  James,  iv.  4.  The  design 
of  his  amity  with  you  is  disappointed  and  lost,  therefore  he 
can  look  upon  you  no  otherwise  than  as  enemies  to  him. 

And  now,  if  this  be  the  temper  of  your  mind  and  spirit, 
how  easily,  by  looking  into  your  own  hearts,  might  you 
discern  it  ?  Know  you  not  your  ownselves  ?  2  Cor.  xiii.  5. 
As  if  it  were  said,  it  is  a  reproach  to  be  ignorant  or  with- 
out this  knowledge  !  What  is  so  near  you  as  yourselves  ? 
Do  you  not  know  your  own  minds  1  whether  you  had 
rather  have  your  portion  for  ever  on  earth,  or  in  heaven  ] 
whether  you  more  value  a  heavenly  treasure  or  the  trea- 
sures of  this  earth  ]  If  you  chiefly  mind  earthly  things, 
how  can  you  but  know  it  ?  Do  but  take  an  account  of 
yourselves,  where  are  your  hearts  all  the  day  from  morning 
to  night,  from  day  to  day,  from  week  to  week,  from  year 
to  year  1  what  thoughts,  designs,  cares,  delights  are  they 
that  usually  fill  your  souls  ?  are  they  not  worldly,  carnal, 
earthly  ?  Trace  your  own  hearts  :  how  canst  thou  say,  I 
am  not  polluted  1  see  thy  way  (Jer.  ii.  23),  mark  thy  own 
footsteps,  see  what  course  thou  hast  held,  years  together, 
even  under  the  gospel  ;  and  when  thou  hast  been  so  often 
warned,  even  by  him  who  bought  thee  by  his  blood,  to  seek 
first  the  kingdom  of  heaven — to  strive  to  enter  in  at  the 
strait  gate — and  told  how  precious  a  thing  thy  soul  is,  even 
more  worth  than  all  the  world  ;  and  how  fearful  a  bargain 
thou  wouldst  have  of  it,  if  thou  shouldst  gain  the  whole 
world,  and  lose  thy  soul !     And  if  all  the  neglects  of  his 


OP  RECONCILIATION  BETWEEN  GOD  AND  MAN.  251 

warninjis  and  counsels  have  proceeded  from  the  worldli- 
ness,  earthliness,  and  carnality  of  tliy  heart  and  raind,  and 
all  this  is  declared  to  be  enmity  against  God  ;  then  cast 
thyself  down  at  his  foot,  and  say  to  him,  Now,  Lord,  I  yield 
to  conviction  ;  I  now  perceive  I  have  been  alienated,  and 
an  enemy  in  my  mind  by  wicked  works,  though  I  never 
suspected  any  such  thing  by  myself  before.  And  know 
that  till  then  the  gospel  of  reconciliation  will  do  thee  no 
good,  thou  wilt  never  be  the  better  for  it,  though  thou 
livest  under  it  all  thy  days  ;  all  exhortations  to  be  recon- 
ciled to  God,  and  to  get  this  dreadful  disease  of  enmity 
against  God  cured,  will  avail  no  more  than  physic,  or  a 
ph^'sician,  to  one  that  counts  he  is  Avell,  and  feels  himself 
not  at  all  sick.  All  thy  Redeemer's  calls  will  sound  in 
thine  ears,  as  if  he  called  the  righteous,  and  not  a  sinner,  to 
repentance.  But  that  such  calls  might,  or  may  yet  signify 
the  more,  know  that  reconciliation  not  only  comprehends  a 
conviction  of  the  fact,  that  thou  hast  been  an  enemy  ;  but 
will  also  contain,  in  thy  case,  if  ever  thou  be  reconciled, 

2.  A  clear  and  lively  apprehension,  with  dread  and  horror, 
of  the  monstrous  iniquity  and  wickedness  thereof.  This 
hath  been  or  must  be  wrought  in  thee.  And  when  thou 
art  convicted  in  thy  conscience  of  thy  being  an  enemy  to 
the  ever-blessed  God,  how  canst  thou  but  see  thyself  to 
be  a  vile  and  wicked  creature,  upon  this  account  ?  This 
is  thy  case,  and  thou  must  apprehend  it  accordingly,  that 
thou  art  an  enemy  in  thy  mind,  and  by  wicked  works.  For 
what  can  be  more  wicked,  than  to  hate  the  God  of  thy  life  ! 
even  him  who  is  love  and  goodness  itself  in  highest  per- 
fection !  What  to  hate  the  God  of  all  grace,  he  that  is  the 
Lord,  the  Lord  gracious  and  merciful,  abounding  in  loving- 
kindness,  goodness,  and  truth  !  Bethink  thyself,  make 
thy  reflections,  view  the  face  of  thy  soul  in  the  mirror  of 
that  most  righteous  law,  Tliou  shalt  love  the  Lord  thy  God, 
with  all  thy  heart,  and  soul,  and  might,  and  mind.  And 
doth  it  not  astonish  thee  to  Ijchold  enmity  filling  up,  in  thy 
soul,  the  room  and  place  of  love  !  that  thou  findest  thou 
hast,  in  thy  suul,  a  power  of  thinking  thoughts,  but  canst 


252  OF  RECONCILIATION   BETWEEN  GOD  AND  MAN. 

take  no  pleasure  to  think  of  God  !  Thou  hast  in  thy  nature 
a  principle  of  love,  and  thou  canst  love  thy  friend,  thy 
child,  yea  thy  money,  and  (what  is  worse)  thy  lust  ;  hut 
canst  not  love  thy  God  !  How  fearful  a  case  !  that  when 
thou  hast  a  mind  and  spirit  in  thee,  made  up  of  reason  and 
love,  it  should  against  all  reason  love  things  less  lovely,  as 
earth  and  vanity  ;  yea  even  most  hateful,  as  sin  and  iniquity  ; 
but  cannot  love  its  own  Father,  even  him  whose  offspring 
it  is,  and  to  whom  alone  the  title  belongs  of  Father  of 
spirits.*  How  monstrous  a  deformity  is  this  !  How  fear- 
ful a  transformation  of  a  reasonable,  immortal  mind  and 
spirit !  If  thy  body  were  wrested  into  never  so  horrid  and 
hideous  shapes,  there  were  nothing,  in  point  of  horror,  com- 
parable to  this  deformedness  of  thy  soul.  Nor  canst  thoii 
ever  be  reconciled  to  God,  till  there  be  unreconcilableness 
to  thyself,  as  thou  art  in  this  state  ;  and  till  thou  be  the 
most  frightful,  hateful  spectacle  to  thyself,  on  this  account. 
Thou  wilt  never  look  upon  thy  own  carnal  mind,  or  thy 
friendliness  towards  this  world,  which  is  declared  to  be 
enmity  against  God  (Rom.  viii,  7  ;  Jam.  iv.  4),  with  a  kind, 
self-indulgent  eye  any  more  ;  but  as  having  in  them  the 
most  amazing  \vickedness,  such  whereby  a  reasonable  soul, 
an  understanding  mind  and  spirit,  is  brought  to  love  a  clod 
of  clay,  a  lump  of  earth,  yea  even  sin  itself,  rather  than  the 
ever-blessed  and  most  holy  God  of  heaven  !  Let  no  man 
ever  think  himself  in  a  way  of  reconciliation  to  God,  till 
he  find  in  his  soul  a  very  deep  sense  of  so  hateful  an  evil 
as  this  ;  and  have  expressly  charged  himself  wdth  it,  before 
the  throne  of  the  Most  High.  If  you  find  there  is  a  diffi- 
culty in  it,  and  that  your  hearts  are  hardly  brought  to  it, 
that  they  fly  back  and  recoil,  and  will  not  yield  that  any 
thing  so  bad  is  to  be  charged  upon  them  ;  take  so  much 
the  more  pains,  labour  and  strive  w^ith  them  the  more  to 

*  So  some  heathens  have  conceived  of  God,  as  the  tov;  rra-reixoi,  the  pater- 
nnl  mind,  Hierocl.  And  so  the  apostle  quotes  a  heathen  poet,  speaking  of 
ourselves  as  God's  offspring.  And  thereupon  adds  that  the  Godhead  is 
not  like  silver  and  gold,  whereas  he  is  like  our  minds  or  spirits  ;  whence 
he  might  collect  how  unreasonable  it  is  not  only  to  love  silver  and  gold, 
which  is  unlike  him,  but  even  sin,  which  is  most  contrary,  and  hateful 
to  him. 


OP  RECONCILIATION  BETWEEN  GOD  AND  MAN.  253 

bring  them  to  it  ;  because  the  whole  business  of  your  peace 
and  reconciliation  with  God  depends  upon  it.  You  can 
never  be  reconciled,  till  you  see  your  not  being  so,  or  your 
continuing  enmity  is  a  thing  not  to  be  endured  :  that  if 
thou  couldst  be  truly  charged  with  hating  thy  own  father 
or  mother,  or  wife  or  child,  or  thy  prince  or  country  ;  none 
of  these,  though  monstrously  bad,  are  by  many  degrees  so 
ill  things  as  the  hating  of  thy  God. 

Therefore  since  this  charge  cannot  be  denied,  it  must  be 
aggravated  upon  thy  own  soul,  till  thou  feel  the  weight  and 
burden  of  it ;  and  that  now  at  length  thou  art  brought  to 
say,  I  cannot  endure  to  dwell  with  myself,  I  cannot  keep 
myself  company,  nor  eat,  or  drink,  or  sleep,  or  converse 
with  myself  in  peace,  till  my  heart  be  changed,  and  the  case 
be  altered  with  me  in  this  respect.  If  thou  canst  truly  say, 
Christ  hath  reconciled  thee,  thus  thou  hast  felt  and  found 
it,  or  thus  thou  ^\dlt  find  it,  if  ever  thy  reconciliation  be 
brought  al)out. 

3.  You  that  are  reconciled,  may  reflect  and  take  notice 
of  this,  as  a  further  very  remarkable  thing  in  your  own 
story,  that  you  have  been  made  deeply  sensible  of  your 
great  sinfulness,  in  other  respects.  And  for  others,  that 
are  yet  to  be  reconciled,  know  that  this  belongs  to  the 
reconciliation,  which  you  are  to  endeavour  and  seek  after,  a 
deep  sense  of  sin,  in  the  full  extent  of  it.  As  love  is  the 
fulfilling  of  the  law,  and  is  therefore  to  be  considered,  not 
in  one  single  duty  only,  but  as  the  spring  and  source  of  all 
other  duty  ;  so  enmity  is  to  be  looked  upon  not  as  one 
single  sin  only,  but  as  the  spring  and  fountain  of  all  other 
sin.  Therefore  when  you  are  convinced,  and  made  sensible 
of  your  enmity  against  God,  you  have  been,  or  must  be, 
led  on,  fi'om  this  fountain  to  the  several  impure  streams 
and  rivulets  issuing  from  it ;  and  have  a  like  conviction 
and  sense  of  your  sinfulness,  in  the  larger  extent  and  com- 
pass of  it ;  and  that  in  such  respects,  whereof  slighter  peni- 
tents take  little  notice.     As  for  instance, 

1.  You  have  had  or  must  have  a  sight  and  sense  of  sin 
as  sin.     Many  apprehend  little  of  it  besides  the  sound  of 


254  OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

the  word,  and  make  a  light  matter  of  it.  I  am  a  sinner,  is 
soon  said,  when  it  is  little  understood  what  sin  is,  or  what 
it  is  to  be  a  sinner.  But  you  have,  or  must  conceive  of 
sin,  as  a  violation  of  the  holy  law  of  God  ;  an  affront  to 
the  authority  of  your  Maker  and  sovereign  Lord,  a  setting 
of  your  own  will  above  and  against  the  supreme  will  of 
the  Most  High.  Hereupon  you  must  consider,  if  yet  you 
have  not,  what  a  fearful  thing  it  is  to  be  a  sinner,  and  say 
with  yourself,  "  0  what  a  monstrous  vile  wretch  am  I  ! 
that  was  nothing  but  the  other  day,  and  now  being  raised 
up  into  being  a  reasonable  creature,  capable  of  subjection 
to  a  law,  to  rise  up  in  rebellion  against  him  that  gave  me 
breath  !"  What  to  contend  against  him  who  is  thy  life, 
and  the  length  of  thy  days,  how  horrid  must  this  be  in  thy 
eyes  ! 

2.  You  must  have  a  thorough  conviction  and  sense  of 
the  sinfulness  of  your  nature,  as  having  been  sinful  from 
the  womb,  born  in  sin,  conceived  and  brought  forth  in 
iniquity,  Psal.  Iviii.  3.  Psal.  li.  5.  Hence  you  are  to  bethink 
yourself,  "  What  a  loathsome  creature  have  I  been  from 
my  original !  to  have  come  into  the  world  with  a  nature 
poisoned  and  envenomed  with  sin  !  What  a  wonder  was  it 
that  the  holy  God  would  suffer  me  to  breathe  in  the  world 
so  long,  and  feed  and  sustain  me  so  many  days  !"  Many 
may  have  some  sense  of  wicked  acts,  that  have  no  sense 
of  the  impurity  of  their  natures.  This  should  fill  thee  with 
confusion  and  self-abhorrence  ! 

3.  Of  such  sinful  inclinations  and  actions,  as  were  most 
directly  against  God.  Many  can  be  convinced  of  wrong 
done  to  a  neighbour,  that  have  no  sense  of  their  having 
wronged  the  God  of  their  lives,  by  continual  neglects  of 
him,  casting  him  out  of  their  thoughts  and  hearts,  and 
living  as  without  God  in  the  world  ;  and  as  if  they  had 
been  made  to  please  and  serve  themselves,  and  not  him. 

4.  But  there  must  also  be  a  deep  sense  too  of  sins 
against  thy  neighbour.  For  on  the  other  hand,  there  are 
too  many  that  are  so  taken  up  about  the  commands  of  the 
first  table,  as  to  overlook  those  of  the  second  ;  that  if  they 


OF  RECONCILIATION  BETWEEN   GOD  AND  MAN.  255 

cannot  be  accused  of  gross  idolatry,  or  of  the  neglect  of 
God's  external  worship,  think  themselves  very  innocent, 
w^hen  in  the  meantime  they  live,  as  to  their  neighbours,  in 
envy,  hatred,  malice,  hateful,  and  hating  one  anotlier  ; 
make  no  scruple  of  cozening  or  defrauding  a  neighbour  for 
their  own  advantage,  or  of  bearing  him  a  grudge,  of  har- 
bouring tlioughts  of  revenge  against  him.  Whereas  we  are 
plainly  told,  that  if  we  forgive  not  our  offending  brother, 
neither  will  God  forgive  us  ;  and  are  taught  to  pray  for 
forgiveness  to  ourselves,  but  as  we  forgive  others.  And 
that  he  that  hates  his  brother,  abides  in  death,  1  John,  iii. 
14.  Yea,  and  that  when  the  law  of  God  requires  us  to 
love  our  neighbour  as  ourselves,  we  are  obliged  not  only 
not  to  harm  him,  but  to  do  him  all  the  good  we  can,  as 
we  have  opportunity,  and  as  we  are  able,  when  we  see 
him  in  distress,  to  relieve  and  help  him.  Especially  if  we 
see  him  go  on  in  a  sinful  course,  to  admonish  and  reprove 
him,  with  prudent  friendliness,  and  not  suffer  sin  upon 
him  ;  otherwise  thy  righteous  Judge  will  reckon  that  thou 
hatest  him  in  thy  heart.  Lev,  xix.  17. 

5.  And  thou  oughtest  to  be  sensible  too  of  sins  against 
thyself.  For  when  God's  law  requires  us  to  love  our 
neighbour  as  ourselves,  it  implies  there  is  a  love  which  we 
owe  to  ourselves  ;  not  that  inordinate  self-love,  which  ex- 
cludes both  love  to  God  and  our  neighbour  ;  but  such  as 
is  subordinate  to  the  one,  and  co-ordinate  with  the  other. 
Consider,  therefore,  whether  thou  hast  not  been  guilty  of 
sinning  against  thyself:  against  thy  body,  in  gluttony, 
drunkenness,  fulfilling  the  lusts  of  it :  against  thy  soul,  in 
neglecting  it,  in  famishing  it,  letting  it  pine  and  waste  away 
in  thy  iniquities ;  in  ignorance,  worldliness,  carnality, 
estrangedness  from  God,  never  looking  after  a  Saviour  for 
it,  not  using  the  appointed  means  of  thy  salvation.  What 
multitudes  live  all  their  days  in  sin  of  this  kind,  and  never 
accuse  or  blame  themselves  for  it  ? 

6.  And  you  must  labour  to  be  sensible  of  all  such  sins 
against  your  neighbour,  and  yourselves,  as  sins,  though  not 
immediately  or  directly,  yet  principally  against  God  him- 


256         OP  EECONCILIATION  BETWEEN  GOD  AND  MAN. 

self ;  because  he  is  the  supreme  Lawgiver,  and  'tis  he,  who 
by  his  law  hath  settled  that  order  in  the  world,  which  by 
such  sins  you  have  violated  and  broken.  Therefore  doth  that 
great  penitent  thus  accuse  himself,  in  his  humble  confession 
to  the  great  God :  Against  thee,  thee  only  have  I  sinned  (Psal. 
li.  4),  reflecting  upon  the  transgressions  by  which  he  had 
highly  wronged  Uriah,  Bathsheba,  and  his  owti  soul ;  be- 
cause there  is  but  one  sovereign  Lawgiver  (James,  iv.  12), 
by  whose  authority  only,  either  put  forth  immediately  by 
himself,  or  derived  to  his  vicegerents,  all  just  laws  are 
made,  by  which  there  comes  to  be  any  such  thing  as  sin 
or  duty  in  the  world.  Therefore  you  must  charge  your- 
self as  having  offended  him  by  all  the  sins  that  ever  you 
were  guilty  of;  though  man  was  the  object,  God's  law  was 
the  rule,  sinned  against. 

7.  You  ought  therefore  to  be  sensible  of  secret  sins,  which 
he  only  knows  ;  as  well  as  open,  and  such  as  tend  to  bring 
reproach  upon  you  amongst  men. 

8.  And  (amongst  them)  of  the  sins  of  your  heart,  and 
inward  man,  evil  thoughts,  designs,  affections,  inclinations ; 
as  well  as  of  such  as  have  broken  foi-th  into  outward 
actions. 

9.  Of  sinful  omissions,  as  well  as  commissions  ;  you 
must  be  sensible,  not  only  of  the  evil  which  you  have  done, 
but  the  good  that  you  might  and  ought  to  have  done, 
which  you  have  not  done.  The  judgment  of  the  great  day, 
as  it  is  represented.  Matt.  xxv.  from  ver.  31  to  the  end  of 
the  chapter,  runs,  you  see,  chiefly  upon  the  omissions  of 
the  condemned,  in  opposition  to  the  performances  of  them 
that  are  absolved,  and  adjudged  to  life  everlasting.  And 
before,  in  the  same  chapter,  he  that  made  no  use  of  his  one 
talent,  is  doomed  unto  utter  darkness,  where  is  weeping 
and  gnashing  of  teeth,  under  the  name  of  an  unprofitable 
servant,  ver.  30,  that  is,  a  wicked  and  slothful  servant,  as 
he  is  called,  ver,  26,  For  though,  when  we  have  done  all 
we  can,  we  are  to  count  ourselves  unprofitable  servants, 
and  to  God  we  are  so  ;  yet  we  ought,  and  are  capable,  to 
be  profitable  to  ourselves,  and  to  other  men  ;  and  to  God 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN.  257 

we  ought  to  be  faithful  servants,  though  we  cannot  be  pro- 
fitable. But  will  you  count  him  a  faithful  servant,  who 
can  only  plead  for  himself  to  his  master  ;  "  I  have  not 
embezzled  your  goods,  destroyed  your  cattle,  or  burnt 
your  house  j"  when  yet  he  never  did  him  real  service  1  If 
ever  therefore  you  be  reconciled  to  God,  you  will  be  or 
have  been  in  bitter  agonies  of  spirit  before  him,  in  the 
review  of  your  former  fruitless  life,  and  that  you  have  lived 
so  long  in  the  world  to  so  little  purpose  ! 

10.  You  must  have  been,  or  will  yet  be,  deeply  affected 
with  the  sense  of  sins,  not  only  against  the  holy,  righteous 
law  of  God,  but  against  the  gospel  of  his  Son  ;  not  only 
that  you  have  swerved  from  the  rules  which  were  given 
you,  and  neglected  the  ends  you  were  made  for,  as  you 
are  God's  creatures,  and  tlie  work  of  his  hands,  thereby 
exposing  yourselves  to  his  wrath  and  justice  ;  but  that  you 
have  slighted  the  only  remedy  tendered  you  in  the  gospel, 
neglected  the  great  salvation  that  was  wrought  out,  and 
began  to  be  spoken  by  the  Lord  himself,  Heb.  ii.  3,  4. 
Consider,  were  you  never  in  dread,  did  you  never  cry 
out  affrighted,  "  How  can  I  escape,  who  have  neglected 
such  a  salvation,  such  a  Saviour  ?"  It  must  at  one  time 
or  other  cut  and  wound  your  souls,  to  think  how  many 
serious  warnings,  earnest  invitations,  -affectionate  entreaties, 
heart-melting  allurements  have  I  withstood  !  How  often 
have  I  been  besought,  in  the  name  of  a  crucified,  dying 
Redeemer,  to  resign  and  surrender  myself  to  him,  to  sub- 
mit to  his  authority,  to  accept  his  mercy,  and  have  refused ! 
The  heavy  yoke  and  burden  of  sin  and  guilt  have  been 
more  tolerable  to  me,  than  his  easy  yoke  and  light  burden. 
I  have  more  busied  myself  to  increase  my  interest  and 
share  in  this  present  world,  than  to  gain  a  part  in  that 
fulness  of  grace,  righteousness,  spirit,  and  life  which  is 
treasured  up  in  him.  Your  reconciliation  can  never  be 
brought  about,  but  upon  a  heart-wounding  sense  of  your 
being  so  long  unreconciled,  and  your  having  disregarded 
the  great  and  merciful  Reconciler. 

4.  If  Christ  hath  brought  about,  in  you,  a  thorough  re- 

R 


258         or  RECONCILIATION"  BETAVEEN  GOP  AND  MAN. 

conciliation  to  God,  this  further  belongs  to  the  history  of 
his  dealings  with  you,  as  that  which  he  hath  given  you  to 
experience  ;  or  if  he  have  not  yet  reconciled  you,  'tis  that 
which,  if  ever  you  be  reconciled,  you  are  yet  to  expect ; 
viz.  a  deep  inward  apprehension  and  sense  both  of  the  dread- 
fulness  and  dueness  of  divine  displeasure  towards  you,  for 
your  former  enmity  against  him,  and  for  all  the  other  wick- 
edness that  hath  accompanied  it. 

1.  Of  the  dreadfulness  of  his  displeasure.  You  could  no 
longer  make  light  of  it,  or  eat  and  drink  and  sleep  in  quiet., 
and  give  yourself  the  liberty  of  mirth  and  jollity,  while 
you  still  lay  under  it.  God  is  said  to  be  angry  with  the 
wicked  every  day,  Ps.  vii.  11,  and  to  hate  all  the  workers 
of  iniquity,  Ps.  v.  5.  You  will  count  it  a  fearful  thing  to 
fall  into  the  hands  of  the  living  God,  when  he  saith,  venge- 
ance belongs  to  him,  and  he  will  repay  it,  Heb.  v.  30,  31. 
And  when  you  have  reason  to  apprehend  him,  as  lifting 
up  his  hand  to  heaven,  and  saying,  I  live  for  ever  ;  as 
■whetting  the  glittering  sAvord,  and  his  hand  taking  hold  of 
vengeance,  Deut.  xxxii.  40,  41.  You  must  have  thought, 
or  will  yet  think  with  yourself,  who  knows  the  powder  of 
his  anger  !  Ps.  xc.  11.  And  by  how  much  the  less  you 
can  know  it,  so  much  the  more  you  must  have  dreaded  it. 
For  all  the  while  you  have  been  abusing  his  patience,  long- 
suffering,  and  forbearance,  not  considering  that  the  good- 
ness of  God  did  lead  you  to  repentance  ;  so  long  as  you 
w^ere  despising  the  riches  of  his  goodness,  you  w^re  treasur- 
ing up  to  yourselves  wrath  against  the  day  of  wrath,  and 
the  revelation  of  his  righteous  judgment,  Rom.  ii.  4,  5. 
And  to  have  treasures  of  unknown  wrath,  far  beyond  what 
you  could  conceive,  laying  "up  in  store  against  you,  how 
amazing  must  this  be  to  you  !  Destruction  from  the  Al- 
mighty !  What  a  terror  must  that  be  to  you  !  Job,  xxxi. 
23.  To  eat  and  drink  under  w^rath  !  to  l3uy  and  sell,  to 
plough  and  sow,  and  all  under  wa*ath  !  and  with  a  curse 
fi'om  God,  covering  you  as  a  garment,  cleaving  to  you  as  a 
girdle,  flowing  as  oil  into  your  bones,  mingling  with  all 
your  aifaivs,  and  all  your  comforts,  with  whatsoever  you 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN.  259 

do,  and  whatsoever  you  enjoy  !  And  to  be,  all  the  while, 
upon  the  brink  of  eternity,  and  not,  for  ought  you  know, 
to  have  a  hand-breadth,  not  more  than  a  breath,  between 
you  and  eternal  woes  and  flames,  and  none  to  deliver  you 
from  the  wrath  to  come  !  This  cannot  have  been  an  easy 
condition,  and  the  less  when  you  considered, 

2.  The  dueness  of  God's  wrath  and  displeasure  unto  you  ; 
that  how  terrible  soever  it  is,  'tis  all  most  justl}'  deserved. 
You  must  have  been  made  to  see  and  say,  "  Indignation 
and  wrath,  tribulation  and  anguish,  did  most  righteously 
belong  to  me,  as  my  most  proper  portion ;  to  me  an  enemy 
to  the  God  of  my  life,  who  gave  me  breath  and  being,  upon 
the  treasures  of  whose  bounty  I  have  lived  all  my  days  ; 
to  whom,  when  he  filled  my  house  with  good  things,  yet  I 
often  in  my  heart  said,  "  Depart  from  me,  I  desire  not  the 
knowledge  of  thy  ways,"  Job,  xxi.  14,  15.  And  as  the 
law  of  love  to  God,  the  great  original  law,  had  engaged  me 
to  keep  all  his  other  commandments,  so  my  enmity  against 
him  hath  made  me  break  them  all ;  so  that  I  have  lived  a 
life  of  disobedience  and  rebellion  all  my  time  thus  far.  And 
though  he  hath  offered  me  terms  of  peace,  and  I  have  been 
often  earnestly  besought,  by  those  that  have  spoken  to  me 
in  Christ's  stead  (my  bleeding,  dying  Redeemer  and  Lord), 
to  be  reconciled  to  God  ;  yet  I  have  hitherto  borne  toward 
him  an  impenitent,  implacable  heart.  If  there  were  ten 
thousand  hells,  they  were  all  due  to  me,  I  have  deserved 
them  all. 

5.  Such  as  have  been  reconciled,  have  been  brought,  by 
believing,  to  apprehend  God's  reconcilableness  to  them,  in 
and  by  his  own  Son.  This  also  belongs  to  the  history  of 
God's  dispensation  towards  them,  and  may  instruct  others, 
by  letting  them  know  what  must  be  wrought  in  them,  that 
they  may  be  reconciled.  It  is  their  special  advantage  that 
live  under  the  gospel,  that  therein  they  behold  God  recon- 
ciling the  world  to  himself,  by  Jesus  Christ,  2  Cor.  v.  18, 
19.  This  is  the  sum  of  the  gospel,  that  God  so  loved  the 
world,  that  he  gave  his  only-begotten  Son,  that  whosoever 
believethMn  him  should  not  perish,  but  have  life  everlast- 


260  OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

ing,  John,  iii.  16.  Hereby  they  may  know  and  believe  the 
love  God  hath  to  them,  1  John,  iv.  16.  And  that,  though 
they  have  been  alienated,  and  enemies  in  their  minds  by 
wicked  works,  yet  he  is  not  irreconcilable.  This  is  the 
gospel  of  the  grace  of  God,  which  he  testifies,  and  they  are 
to  believe,  unless  they  will  make  him  a  liar,  1  John,  v.  10. 
And  therefore  notwithstanding  the  sense  they  ought  to 
have  of  their  having  been  enemies,  and  of  the  horrid  wicked- 
ness hereof,  and  of  their  sinful  temper  and  course  in  all 
other  respects,  together  with  the  terrors  of  God's  wrath, 
and  their  desert  of  it  to  the  uttermost ;  they  are  yet  to  con- 
join therewith,  the  belief  of  his  willingness  to  be  reconciled. 
And  hereby  he  melts  and  breaks  their  hearts,  viz.  by  this 
discovery  of  his  good-will,  believed  ;  for  disbelieved,  it  can 
signify  nothing,  nor  have  any  effect  upon  them  ;  the  gospel 
is  his  power  to  salvation,  to  every  one  that  believes  (Rom. 
i.  16),  and  works  effectually  in  them  that  believe,  1  Thess. 
ii.  13.  So  it  is  the  immediate  instrument  of  their  regene- 
ration, after  that  the  love  and  kindness  of  God  to  men 
appears,  i.  e.  so  as  that  they  believe  it,  he  saves  them  by 
the  washing  of  regeneration,  and  the  renewing  of  the  Holy 
Ghost,  Tit.  iii.  4,  5.  And  then  he  makes  them  know  it  is 
not  by  works  of  righteousness,  which  they  have  done,  but 
by  his  mercy,  as  it  is  there  expressed.  They  are  not  (as 
was  formerly  said)  the  objects  of  his  delightful  love,  before 
their  regeneration  ;  but  they  may  be  of  his  pity  or  mercy, 
his  compassionate  love ;  and  this  they  are  to  believe,  as  the 
general  proposal  of  his  gospel  declares  it :  and  by  the  belief 
hereof,  he  conquers  their  enmity,  and  subdues  them  into 
compliance  with  his  good  and  acceptable  will.  These  glad 
tidings,  that  he  is  truly  willing  to  receive  any  returning 
soul,  vanquishes  their  disaffection,  and  overcomes  their 
hearts  ;  makes  them  say  with  themselves,  why  should  I 
still  continue  alienated  fi'om  the  God  who  is  so  gracious 
and  merciful,  abundant  in  loving-kindness,  goodness,  and 
truth,  as  his  name  signifies  (Exod.  xxxiv.  6,  7),  though 
he  will  by  no  means  clear  the  guilty,  ^.  e.  the  obstinate, 
impenitent,  and  implacable.     But  if  this  discovery  of  the 


OF  RECONCILIATIONS'  BETWEEN  GOD  AND  MAN.  261 

grace  of  God  can  find  no  entrance,  sinner,  into  thy  soul, 
if  it  remain  shut  up  in  unbelief ;  or  if,  when  he  tells  thee 
over  and  over,  that  he  takes  no  pleasure  in  the  death  of 
sinners,  hut  that  they  turn  and  live,  thou  wilt  not  believe 
him,  but  still  think  him  implacable,  and,  Cain-like,  say 
thy  sin  is  greater  than  can  be  forgiven  ;  this  hardens  thy 
heart  in  enmity  against  him,  and  makes  thee  say,  as  Jer. 
ii.  25,  There  is  no  hope,  I  have  loved  strangers,  and  after 
them  I  will  go.  Therefore  if  ever  thou  hast  been  or  shalt 
be  reconciled  to  God,  as  thou  hast  not  been  left  in  a  stupid 
insensibleness  of  thy  former  wickedness,  so  thou  hast  been 
kept  from  sinking  into  an  utter  despair  of  God's  mercy  ; 
thy  reconciliation  is  brought  about  by  thy  believing  his 
reconcilableness. 

6.  Hereupon  thou  wast  brought  to  entreat  his  favour 
with  thy  whole  heart,  and  that  he  would  be  merciful  to 
thee  according  to  his  word,  Psalm  cxix.  58.  When  thou 
sawest,  though  thy  case  was  very  horrid  and  dismal,  yet  it 
was  not  hopeless,  and  that  there  was  a  ground  for  prayer  in 
the  hope  of  mercy  ;  then  didst  thou,  or  yet  wilt,  set  thyself 
in  good  earnest  to  su})plicate,  and  cry  mightily  for  pardon- 
ing and  heart-renewing  grace.  Where  is  no  hope,  there 
can  be  no  prayer  ;  this  posture  of  soul  thou  hast  been 
wrought  up  to,  or  wilt  l)e,  if  ever  thou  be  reconciled. 
H(^pe  gives  life  and  breath  to  prayer,  and  prayer  to  peace 
and  friendship  with  God.  Wlien  God  promises  to  take 
away  the  stony  heart,  and  give  the  new  one,  the  heart  of 
flesh  ;  he  declares  that  even  for  this  he  will  be  inquired  of, 
and  sought  unto,  E^ek.  xxxvi,  26,  37.  Nor  doth  the  soul, 
when  hope  of  mercy,  according  to  God's  word  and  pro- 
mise, gives  it  vent,  breathe  faint  breath  in  prayer  ;  but  the 
whole  heart  is  engaged,  all  the  powers  of  the  soul  are  put 
into  a  fervent  motion.  Despair  stupifies,  hope  fills  the  soul 
with  vigour  ;  the  favour  of  God  is  sought,  not  with  cold 
indifterency,  but  as  that  wherein  stands  thy  life  (Ps.  xxx.  5), 
and  which  is  better  than  life  (Ps.  Ixiii.  3),  without  it,  can 
be.  But  then,  whereas  tlie  gospel  under  which  thou  livest 
informs  thee  that  God  cannot  be  approached  by  a  sinful 


262         OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

creature,  as  men  are,  and  as  tlioii  must  OAvn  thyself  to  be^ 
but  through  Christ,  the  only  Mediator  between  God  and 
men  ;  and  that  thou  canst  not  approach  him  in  and  by 
Christ,  if  thou  be  not  in  him. 

7.  Thou  art  hereupon  led  to  Christ,  and  brought  to 
receive  him  with  all  thy  heart  and  soul  (John,  i.  12,  Rom. 
X.  10),  and  to  resign  and  give  thyself  up  wholly  to  him 
(2  Cor.  viii.  5),  not  knowing  in  thy  distress,  what  to  do 
with  thyself,  and  he  compassionately  inviting  thee,  0  thou 
weary,  heavy  laden  soul,  come  unto  me,  and  I  will  give 
thee  rest  (Matt.  xi.  28),  and  assuring  thee,  that  whosoever 
Cometh  unto  him,  he  will  in  nowise  cast  out,  John,  vi.  37. 
Thou  thereupon  with  a  humble,  thankful,  willing  heart,  art 
brought  to  comply  with  his  merciful  offer,  acceptest  him 
and  yieldest  up  thyself,  no  more  to  be  thy  own,  but  his  ;  and 
thus  believing  in  his  name,  thou  ownest  him  in  his  office, 
as  the  great  peace-maker  between  God  and  thee. 

8.  "Whereupon  thou  hast  been  brought  to  apply  thyself, 
through  Christ,  to  the  blessed  God,  and  humbly  to  take  hold 
of  his  covenant,  Isa.  Ivi.  2,  Thou  hast  come  to  God  the 
Judge  of  all,  having  come  to  Jesus  the  Mediator  of  the  new 
covenant,  Heb.  xii.  23,  24.  And  been  enabled  to  covenant 
with  him,  according  to  what  he  himself  hath  declared  to 
be  the  purport  and  sum  and  substance  of  his  covenant ;  that 
is,  if  thou  art  reconciled,  thou  hast  taken  him  to  be  thy 
only  God,  thy  supreme  and  sovereign  good,  thy  chief  and 
only  satisfying  portion  (Ps.  xvi.  5,  6),  whom  thou  art  most 
pleasantly  to  enjoy,  and  in  Avhom  thou  art  to  take  highest 
delight,  above  all  things  in  heaven  or  earth  (Ps.  Ixxiii.  25), 
and  whom  thou  art  to  believe  willing,  according  to  this 
covenant,  to  do  for  thee,  in  outward  and  temporal  respects, 
what  he  judges  fittest  and  best ;  and  for  thy  soul,  in  his 
own  way  and  method,  all  that  is  requisite  for  thy  present 
support,  and  future  blessedness.  And  to  be  thy  supreme 
and  sovereign  Ruler  and  Lord,  whom  thou  art  to  thy 
uttermost  to  please,  serve,  fear,  obey,  and  glorify  above  all 
other.  And  to  whom  thou  must  reckon  it  belongs,  accord- 
ing to  this  covenant,  to  forgive  thy  iniquities  ;  and   hy    it 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN.         263 

as  well  as  by  natural  right,  to  govern  and  dispose  of  thee 
in  all  thy  thoughts,  actions,  inclinations,  and  affairs,  accord- 
ing to  his  own  holy  will.  And  thou  givest  up  thyself 
absolutely  and  entirely  to  him,  to  be  of  his  people,  to  be 
taught  and  ruled  by  him.  This  is  the  covenant  which  in  thy 
baptism  thy  parents,  who  had  nearest  natural  relation  to 
thee,  entered  into  for  thee  (as  children  do,  in  their  parents, 
stand  obliged  to  the  government  under  which  they  live)  ; 
but  which,  when  thou  art  come  to  use  an  understanding  of 
thy  own,  thou  art  to  enter  into  with  the  great  God,  for  thy- 
self (as  persons  come  to  a  certain  age  of  maturity,  are  called 
to  avow  their  allegiance  to  their  secular  rulers.)  And  because 
it  is  made  with  sinners,  such  as  had  been  in  rebellion, 
against  the  Majesty  of  heaven,  and  therefore  by  a  mediator, 
and  by  sacrifice  ;  it  is  therefore  a  covenant  of  reconciliation, 
and  the  sacrifice  by  which  it  is  made,  is  a  propitiation  or  a 
reconciling  sacrifice.  If  therefore  Christ  hath  reconciled 
thee  to  God,  or  if  ever  thou  shalt  be  reconciled,  this 
covenant  must  pass  between  him  and  thee  ;  this  is  to  come 
into  the  history  of  his  dealings  with  thy  soul.  And  it 
ought  to  be  with  thee  a  great  solemnity,  and  to  fill  thy  soul 
with  a  wondering  joy,  that  the  great  God,  whom  thou  hadst 
so  highly  offended,  should  ever  vouchsafe  to  covenant  with 
thee  a  sinful  worm !  But  because  the  manner  of  this 
covenanting  is  so  fully  set  down,  by  Mr  Jose[)li  AJk-ii,  in 
a  little  treatise  called  "Self- dedication,"  and  in  another  of 
"  Yielding  Oui-selves  to  God,"  I  shall  not  further  enlarge 
upon  it  here. 

9.  If  thou  be  reconciled,  the  frame  and  bent  of  thy  soul 
is  so  far  altered  and  changed,  that  thy  carnal  mind  is 
become,  in  a  prevailing  degree,  spiritual ;  and  thy  worldly 
heart  is  taken  off,  in  a  like  measure,  from  this  present 
world,  and  set  njjon  God  and  heaven.  For  the  carnal 
mind  is  enmity  against  God,  and  they  that  love  this  world, 
the  love  of  the  Father  is  not  in  them  ;  and  he  that  will  be  a 
friend  of  this  world,  is  the  enemy  of  God,  Rom.  viii.  7  ; 
iJohn,  ii.  15  ;  Jam.  iv.  4.  But  canst  thou  be  reconciled, 
and  still  be  an  enemy  1     And  how  canst  thou  not  be  an 


264         or  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

enemy,  when  not  in  this  or  that  single  act  only,  but  in  the 
main  bent  and  frame  of  thy  soul,  thou  resistest  his  will, 
and  in  thy  whole  course  walkest  contrary  to  him  ] 

10.  If  thy  reconciliation  to  God  have  been  brought  about, 
there  must  be  suitable  walking  afterwards,  which  includes 
two  things. — 1.  Amity  must  be  continued,  that  is,  there 
n?ust  be  a  very  great  care  that  there  may  be  no  new  breach. 
2.  There  must  be  much  uneasiness  of  spirit,  if  there 
have  been  a  new  breach,  till  it  be  composed  and  made  up 
again. 

1.  Where  there  is  a  thorough  reconciliation,  amity  must 
be  continued,  care  taken  of  giving  any  new  offence,  or  the 
making  any  new  breach,  by  not  doing  what  will  displease, 
and  by  a  friendly  intercourse  continued  and  kept  up.  For 
there  may  be  a  new  breach,  or  a  new  offence  may  be  given 
again,  either  of  these  ways  ;  either  by  breaking  out  into 
any  fresh  quarrel  or  contentions,  or  by  breaking  off  friendly 
intercourse.  As  if  there  have  been  a  war  between  two 
nations,  when  a  firm  peace  is  made,  there  ensues  both  a 
ceasing  from  hostilities,  and  free  commerce  ;  so  if  thou  hast 
made  peace  with  God,  and  hast  entered  into  a  league  and 
covenant  of  reconciliation  with  him,  thou  must  take  great 
care,  to  thy  uttermost,  to  sin  no  more  ;  not  deliberately  to 
do  any  thing,  that  thou  knowest  will  displease  him.  Thou 
must  say,  as  is  said  in  Job,  xxxiv.  32.  If  I  have  done 
iniquity,  I  will  do  so  no  more.  And  again,  thou  must  take 
great  heed  of  growing  strange  to  him,  of  giving  over,  or  of 
becoming  slack  or  cold  in  thy  converse  with  him  ;  for  when 
he  inquires,  "  Can  two  walk  together  if  they  be  not  agreed  ?" 
he  thereby  intimates,  that  if  they  be  agreed,  it  is  that  they 
may  walk  together.  And  it  is  to  be  considered,  that  in  the 
text  the  unreconciled  state  consists,  not  only  in  the  enmity 
of  the  mind  by  Avicked  works,  but  also  in  being  alienated 
from  him,  or  strange  to  him  ;  by  either  Avhereof  thou  givest 
him  also  cause  of  just  offence,  even  after  reconciliation. 

2.  But  if  thou  findest  thou  hast  made  a  new  breach, 
either  of  these  ways,  by  doing  any  thing  that  thou  didst 
apprehend  to  be  displeasing  to  him,  or  by  estranging  thy- 


OF  KECOKCILIATION  BETAVEEN  GOD  AND  MAN.  2G5 

self  from  him,  there  must  he  an  uneasiness  in  thy  spirit, 
and  thou  must  he  restless,  till  it  he  composed  and  made 
up  again.  This  is  walking  suitahly  to  a  reconciled  state, 
to  resolve  with  thyself,  upon  any  new  offence,  not  to  give 
sleep  to  thy  eyes,  nor  slumher  to  thy  eyelids,  till  thou  have 
humhled  thyself  hcfore  thy  God,  and  sought  his  pardon, 
by  faith  in  the  blood  of  his  Son  ;  with  a  resolution,  in  de- 
pendence on  his  grace  and  Spirit,  to  walk  more  carefully 
and  more  closely  with  him  in  thy  future  course,  account- 
ing always  that  in  his'favour  islife.  Such  things  as  these, 
if  thou  be  reconciled  to  God,  will  compose  and  make  up 
thy  story  of  it.  Such  a  narrative  thou  couldst  give  of  it 
thyself,  upon  recollection,  or  at  least,  when  thou  readest 
it  thus  put  down  to  thy  hand,  thou  canst  say  these 
things  thou  hast  found  God  hath  wrought  and  done  in 
thee.  Though  perhaps  they  may  not  have  come  into 
thy  mind  in  the  same  order  wherein  they  are  here  set 
down,  which  is  less  material,  if  thou  canst  truly  say  such 
workings  as  these  thou  hast  really  felt  in  thine  own  heart, 
while  God  was  dealing  ^\itll  thee,  for  the  bringing  about 
this  reconciliation.  But  if  this  work  he  not  yet  done,  if  it 
is  yet  to  be  done,  then  know  such  stages  as  these  thou 
must  pass  through.  And  thou  art  to  be  restless  in  thy 
spirit,  while  thou  canst  yet  say,  such  and  such  of  these 
things  are  still  wanting  in  me  ;  I  have  not  yet  found  them, 
my  heart  agrees  not  in  such  and  such  points  with  this  nar- 
rative ;  I  can  give  no  such  account  of  myself.  But  wait 
and  strive,  in  hope  that  thou  shalt  yet  find  them,  if  thou 
persist,  and  do  not  grow  negligent  and  indifferent,  whether 
any  such  reconciliation  to  God  he  effected  in  thee  or  no. 
And  when  thou  hast  found  it,  then  art  thou  led  to  consider, 
in  the  next  place, 

2-  God's  reconciliation  to  thee  ;  and  inquire  what  that 
includes  and  carries  in  it.  But  here  now,  because  his  part 
lies  in  himself,  and  may  for  some  time  have  no  discernible 
effects  upon  thy  soul  ;  therefore  the  account  hereof  is  not 
to  be  carried  on  in  the  way  of  the  history,  as  the  other 
might.     It  is  doctrinally  written  in  his  own  word,  and  so 


266         OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

is  the  matter  of  thy  faith,  not  of  thy  present  sense,  as  the 
other  is.  But  as  it  is  indefinitely  propounded  in  his  word, 
so  it  ouglit  to  be  firmly  believed,  and  without  wavering,  as 
a  sure  part  of  the  true  and  faithful  sayings  of  God,  who  is 
truth  itself,  and  cannot  deceive  nor  be  deceived.  And  it 
ought  to  be  believed,  with  particular  application  to  thyself, 
that  thus  and  thus  he  bears  himself  towards  thee,  as  thy 
reconciled  God  ;  according  as  thou  findest  thy  own  soul 
thus  truly  reconciled  to  him.  For  though  thy  reconciliation 
to  him  be  no  cause  of  his  reconciliation  to  thee,  yet  it  is 
a  most  certain  evidence  of  it.     Otherwise, 

1.  You  would  be  beforehand  with  him  in  love,  when  as 
his  word  expressly  says,  he  loves  us  first,  1  John,  iv.  19. 

2.  It  would  be  true,  that  he  made  us  love  him,  having 
himself  no  love  to  us  ;  when  as  the  same  word  says,  we 
love  him,  because  he  first  loved  us  ;  viz,  with  that  com- 
passionate love  whereof  you  formerly  heard. 

3.  You  would  hereupon  outdo  him  in  point  of  love,  and 
be  better  affected  towards  him  than  he  is  towards  you. 

4.  If  any  could  be  reconciled  to  God,  and  yet  God  not 
be  reconciled  to  them,  and  they  die  in  that  state,  it  would 
be  possible  there  might  be  lovers  of  God  in  hell.  And 
what  can  be  more  absurd  in  itself  ?  or  more  contrary  to 
the  plain  word  of  God,  that  hath  said,  the  things  which 
eye  hath  not  seen  are  prepared  for  them  that  love  God 
(1  Cor.  ii.  9),  and  that  he  hath  promised  the  crown  of  life 
to  them  that  love  him.  Jam.  i.  12.  All  which  you  cannot 
but  apprehend  to  be  intolerable  absurdities,  and  they  would 
all  follow,  if  upon  such  grounds  as  have  been  mentioned 
you  should  apprehend  yourself  to  be  reconciled  to  him, 
and  yet  disbelieve  his  being  reconciled  to  you.  Therefore 
having  so  sure  a  ground,  upon  which  to  apprehend  he  is 
reconciled  to  you,  when  you  find  you  are  reconciled  to 
him  ;  let  it  now  be  considered  what  his  reconciliation  to 
you  imports.  Wherein,  as  in  all  that  follows,  I  shall  be 
very  brief ;  that  this  part  be  not  too  unproportionable  in 
bulk  to  the  former  gone  out  before  it.  And  here  two 
things  in  the  general  must  be  understood  to  be  included 


OP  RECONCILIATION  BETWEEN  GOD  AND  MAN.  267 

in  God's  being  reconciled  to  us  —  1.  His  forgiving  to  us 
all  the  sins  of  our  former  state  of  enmity  against  him  :  2. 
His  receiving  us  into  a  state  of  amity  and  friendship  with 
him.  How  great  things  are  both  these  !  And  if  you  can- 
not as  yet  with  certainty  conclude  that  you  are  reconciled 
to  God,  as  thereupon  to  have  a  present  assurance  of  his 
having  thus  forgiven,  and  accepted  you  ;  yet  you  are  how- 
ever to  apprehend  both  these  as  most  certainly  belonging 
to  their  state,  who  are  reconciled  to  him,  so  as  to  make 
you  most  earnestly  to  covet,  and  endeavour  to  get  into  that 
state  ;  as  perceiving  how  desirable  a  thing  it  is  to  have  the 
eternal  God  no  longer  an  enemy  to  you,  but  your  friend. 

1.  Therefore  you  must  apprehend  God's  being  reconciled 
to  you,  includes  his  forgiving  you  all  the  sins  of  your  for- 
mer state,  wherein  you  lived  in  enmity  against  him.  And 
of  how  vast  compass  and  extent  is  his  mercy  towards  you 
herein  !  when  you  consider  what  you  were  doing,  and  what 
manner  of  life  you  led  all  that  time  ;  always  sinning  from 
morning  to  night,  either  by  acting  against  him,  or  by  not 
living  with  him,  and  to  him  !  not  minding  him,  not  fearing 
him,  standing  in  no  awe  of  him,  never  aiming  to  please,  or 
serve,  or  glorif}^  him  in  any  thing  you  did,  as  if  you  were 
made  for  yourself,  and  not  for  him  !  And  that  your  dis- 
obedience to  him,  your  neglects  of  him,  were  all  summed 
up  in  enmity  !  And  how  monstrous  a  thing  it  was  to  be 
an  enemy,  a  hater  of  the  ever  blessed  God  I  And  to  have 
all  this  forgiven  !  So  his  own  word  plainly  speaks :  Let 
the  wicked  forsake  his  way,  and  the  unrighteous  man  his 
thoughts,  and  turn  to  the  Lord,  and  he  will  have  mercy 
upon  him,  and  to  our  God,  and  he  will  abundantly  pardon, 
Isa.  Iv.  7. 

And  here  you  must  understand  aright  what  sort  of  par- 
don and  forgiveness  that  is,  when  God  is  said  to  forgive  ; 
which  you  must  conceive  of,  by  considering  what  sort  of 
enmity  yours  was  against  him.  The  case  is  not  as  between 
equals,  falling  out  and  forgiving  one  another  ;  but  your 
enmity  was  that  of  an  offending  inferior  and  subject,  rebel- 
ling against  your  sovereign,  rightful  Lord,  who  hath  both 


268  OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

right  and  power  to  punish  you.  And  then  think  how  ter- 
rible punishment  you  deserved,  and  were  liable  to  !  even 
an  everlasting  destruction  from  the  presence  of  the  Lord 
and  from  the  glory  of  his  power,  2  Thess.  i.  9.  Whereupon 
consider  what  it  signifies  for  him  to  forgive  you  :  and  see 
now  whether  you  do  not  savour  those  words,  Blessed  is 
the  man  ;  or  whether  the  sense  of  your  case  do  not  make 
you  cry  out,  as  those  words  may  be  read,  0  the  blessed- 
nesses of  him,  whose  transgression  is  forgiven,  whose  sin 
is  covered  !  0  the  blessednesses  of  him,  to  whom  the  Lord 
doth  not  impute  iniquity !  Of  how  mighty  a  load  must  it 
ease  and  disburden  thy  soul,  to  have  thy  offended  Lord 
say  to  thee,  Thou  hast  been  sinning  against  me  hitherto  all 
thy  days,  when  I  have  been  all  thy  days  doing  thee  good  ; 
thou  hast  done  evilly  against  me  as  thou  couldst,  slighted 
my  authority  and  despised  my  mercy  ;  I  could  plead  my 
rebukes  against  thee,  with  flames  of  fire  ;  if  I  should  whet 
my  glittering  sword,  and  my  hand  take  hold  of  vengeance, 
how  soon  could  I  ease  myself  of  so  feeble  an  adversary,  and 
avenge  myself  of  so  contemptible  an  enemy  !  But  I  for- 
give thee  :  now  upon  thy  repenting  and  turning  to  me 
with  thy  whole  soul,  I  forgive  thy  ungodly  prayerless  life, 
thy  having  been  alienated  and  an  enemy  in  thy  mind  by 
wicked  works.  I  forgive  it  to  thee  all  !  Thy  iniquity  is 
all  pardoned,  thy  sin  covered,  I  no  more  impute  any  thing 
of  it  to  thee.  AVhat  rock  would  not  this  melt  !  what  stony 
heart  would  it  not  dissolve,  and  break  in  pieces  !  And 
what !  canst  thou  now  be  any  longer  an  unreconciled 
enemy,  to  such  a  sin-pardoning  God  1  Consider  here  more 
particularly, — the  properties  and  consequences  of  this  for- 
giveness. 

1 .  The  properties  of  it,  as  that, 

1.  It  is  most  compassionate,  an  act  of  tender  mercy  and 
pity  ;  so  says  his  own  word :  I  will  be  merciful  to  their 
unrighteousness,  Heb.  viii,  12.  In  his  love  and  pity  he 
redeemed,  and  he  bare  them,  Isa.  Ixiii.  9.  And  being  full 
of  compassion,  he  forgave  theii-  iniquity,  Ps.  Ixxviii.  38. 
For  he  remembered  they  were  but  flesh,  ver.  39. 


OF  RECONCILIATION  BETWEEN  GOD  AN1>  MAN.  269 

2.  It  is  perfectly  free,  and  of  mere  grace.  We  are  justi- 
fied freely  by  his  grace,  Rom.  iii.  24.  He  invites  sinners 
to  come  to  him,  even  without  money  and  without  price, 
Isa.  Iv.  1.  A  great  price  indeed  hath  been  paid,  but  by 
another  hand,  as  we  shall  shew  when  we  come  to  the 
second  head,  the  way  wherein  our  Lord  effects  this  recon- 
ciliation, in  the  body  of  his  flesh  through  death.  But  no 
price  is  expected  from  us,  he  doth  it  for  his  own  sake,  as 
Isa.  xliii.  25, 

3.  It  is  full  and  entire.  And  that  both  in  respect  of  the 
object,  the  sin  forgiven  :  All  manner  of  sin  (that  can  be 
repented  of)  shall  be  forgiven  unto  men,  Matt.  xii.  31.  I 
will  pardon  all  their  iniquities,  whereby  they  have  sinned 
against  me,  Jer.  xxxiii.  8.  And  in  respect  of  the  act  of 
forgiving,  it  shall  be  so  full  as  to  leave  no  displeasure 
behind  :  for  (as  he  speaks)  I,  even  I  am  he  that  blotteth  out 
thy  iniquities,  and  there  is  not  so  much  as  a  remembrance 
left ;  I  will  not  remember  thy  sins,  Isa.  xliii.  25.  Their 
sins  and  their  iniquities  will  I  remember  no  more,  Heb. 
viii.  12. 

4.  'Tis  often  repeated.  He  being  full  of  compassion 
forgave  their  iniquity — yea  many  a  time  turned  he  his 
anger  away,  Ps.  Ixxviii.  38. 

2.  The  consequences  of  this  forgiveness. 

1.  Cessation  of  all  acts,  that  have  either  destruction  for 
their  end,  or  enmity  for  their  principle.  In  the  very  cove- 
nant of  reconciliation,  God  reserves  to  himself  a  liberty  of 
chastening  his  reconciled  ones  ;  yea  the  case  requiring  it, 
he  not  only  reserves  the  liberty,  but  takes  upon  him  an 
obligation  hereunto.  For  he  expressly  declares,  that  if 
his  children  forsake  his  law,  and  walk  not  in  his  judg- 
ments ;  then  he  will  visit  their  transgression  with  a  rod, 
and  their  iniquities  with  stripes  ;  but  that,  nevertheless,  he 
will  not  utterly  take  away  his  loving-kindness,  nor  suffer 
his  faithfulness  to  fail,  nor  break  his  covenant,  Ps.  Ixxxix. 
31-34,  implying  that  otherwise  his  faithfulness  would 
fail,  and  his  covenant  were  broken  on  his  i)art.  And  there- 
fore when  he  deals  not  with  a  people  upon  covenant  terms, 


270  OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

l)ut  as  cast-aways,  and  as  people  given  up,  he  declares  :  I 
will  not  punish  your  daughters,  Hos.  iv.  14.  And  why 
should  they  be  smitten  any  more  1  Isa.  i.  5.  And  they 
themselves  o\^ti  ;  It  was  good  for  them  to  have  been 
afflicted,  Psal,  cxix.  71,  and  that  he  had  done  it  in  very 
faithfulness,  ver.  75.  And  his  correcting  them  is  signified 
not  only  to  consist  with  love,  but  to  proceed  from  it ;  for 
'tis  said,  whom  the  Lord  loveth  he  chasteneth,  Heb.  xii. 

And  those  afflictions  are  properly  punitive,  as  they  import 
warning  to  others  ;  but  not  vindictive,  as  tending  to  the 
destniction  of  themselves ;  but  corrective,  as  intending 
their  own  amendment,  besides  warning  to  others,  which 
also  those  that  are  destructive  might  do.  But  these  afflic- 
tive strokes  upon  his  own,  as  they  intend  warning  to  others, 
have  the  general  nature  of  punishment  in  them.  But  they 
differ  in  their  sj^ecial  kind,  as  being  to  themselves  correc- 
tive only,  not  destructive  or  vindictive.  But  upon  the 
whole^  when  once  he  is  reconciled  to  you,  he  no  longer 
treats  you  as  enemies  ;  if  sometimes  he  see  cause  to  afflict 
his  own,  he  smites  them  not  as  he  smites  those  that  smote 
them,  Isa.  xxvii.  7.  Your  carriage  doth  not  always  please 
him,  therefore  'tis  not  strange,  if  his  dealings  do  not  always 
please  you  ;  but  after  forgiveness  he  intends  your  real  and 
final  hurt  no  more. 

2.  A  second  consequent  of  God's  forgiving  you  all  your 
sins,  is  his  seasonable  manifestation  hereof  to  you.  He  may 
have  forgiven  you,  and  not  judge  it  seasonable  suddenly  to 
make  it  known  to  you  :  he  may  judge  it  fit  to  hold  you, 
some  time,  in  suspense.  And  when  by  his  grace  he  hath 
enabled  you  to  exercise  repentance  towards  God,  and  faith 
in  our  Lord  Jesus  Christ,  whereupon  you  are  in  a  pardoned 
state  ;  you  may  yet  sometime  remain  in  doubt,  whether 
you  were  sincere  herein  or  no.  And  may  not  on  a  sudden 
put  you  out  of  doubt,  but  keep  you  a  while  in  a  waiting 
posture  ;  as  that  which  is  more  suitable  to  his  own  majesty 
and  greatness,  and  to  your  own  infirm  and  less  established 
condition.  He  waits  to  be  gracious,  and  is  exalted  even  in 
shewing  mercy,  for  he  is  a  God  of  judgment,  and  doth  shew 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN.  271 

mercy  judiciously,  -vvlien  lie  judges  it  the  fittest  season  ; 
therefore  are  they  blessed  that  wait  for  him,  Isa.  xxx.  18. 
Assurance  is  the  privilege  not  of  all  his  children,  hut  of 
them  that  are  come  to  a  more  grown  stature  ;  but  in  the 
mean  time  he  sustains  you,  by  hope  in  his  mercy,  and  lets 
not  your  heart  sink  within  you.  And  when  he  sees  it  fit, 
lets  you  know  he  hath  accepted  the  atonement  for  you, 
which  he  hath  enabled  you  to  receive  ;  and  speaks  that 
peace  to  you,  which  is  the  fruit  of  his  lips,  and  which  he 
only,  by  speaking  it  inw^ardly  to  your  heart,  can  create  ; 
that  peace  which  passes  all  understanding,  Isa.  Ivii.  18  ; 
Phil.  iv.  7,  and  which  belongs  to  his  kingdom  in  you  ;  with 
joy  in  the  Holy  Ghost,  w^hen  once  the  foundation  is  laid  in 
righteousness,  Rom.  xiv.  17. 

2.  This  reconciliation,  on  God's  part,  not  only  includes 
the  forgiveness  of  your  former  enmity,  with  all  the  sins  of 
that  fearful  state  Avherein  j'ou  then  were  ;  but  also  his 
receiving  you  into  a  state  of  amity  and  friendship  with 
himself.  And  this  you  are  to  take  for  a  great  addition 
to  the  former.  A  prince  may  pardon  to  a  malefactor  a 
capital  crime,  spare  his  forfeited  life  and  estate  ;  and  yet 
not  take  him  for  a  favourite  and  a  friend.  But  when  the 
blessed  God  forgives  his  enemies,  he  also  takes  them  for  his 
friends  ;  though  those  are  d'stinct  things,  yet  they  are 
most  closely  conjunct ;  he  always  adds  this  latter  to  the 
former. 

Abraham  was  called  the  friend  of  God,  Isa.  xli.  8,  i.  e. 
not  only  in  the  active  sense,  as  now  bearing  a  friendly 
mind  towards  God  ;  but  in  the  passive  sense  also,  as  now 
God  hath  a  friendly  mind  towards  him.  And  upon  what 
account  ?  Some  may  think  Abraham  being  a  person  of 
eminent  sanctity,  this  may  be  said  of  him  only  upon  that 
peculiar  account.  But  see  how  the  matter  must  be  under- 
stood, from  what  we  find.  Jam.  ii.  23.  Abraham  believed 
God,  and  it  was  imputed  to  him  for  righteousness,  and  he 
was  called  the  friend  of  God  ;  this  is  spoken  of  him,  not  as 
an  eminent  saint  only,  but  under  the  common  notion  of  a 
believer  ;  so  that  the  same  thing  is  truly  to  be  said  of  every 


272         OF  RECONCILIATION^  BETWEEN  GOD  AND  MAN. 

one  that  believes,  with  a  justifying  faith.  So  saith  our 
Saviour  to  his  disciples  in  common  :  Ye  are  my  friends,  if 
3'e  do  whatsoever  I  command  you,  John,  xv.  14.  And — I 
have  called  you  friends  ;  for  all  things  that  I  have  heard  of 
my  Father  I  have  made  known  unto  you  (ver.  15),  which 
signifies  his  own  fi'iendly  mind  to  them.  And  now  con- 
sider what  this  friendliness  towards  them  includes.  It 
must  include, 

1.  Love,  which  is  the  very  soul  of  friendship.  So  our 
Saviour  expresses  his  oa\ti  friendliness  towards  them  that 
are  his  :  As  my  Father  hath  loved  me,  so  have  I  loved 
you  ;  continue  ye  in  my  love,  ver,  9.  And  the  height  of 
that  love,  ver.  13,  Greater  love  than  that  hath  no  man,  that 
a  man  should  lay  down  his  life  for  his  friends  ;  though  'tis 
elsewhere  further  heightened,  from  our  having  been  sinners 
and  enemies,  Rom.  v.  8,  10  ;  though  it  was  then  in  view  to 
him  what  he  designed  to  make  of  them,  viz.  friends 
to  him  too.  And  so  his  friendship  must  signify  further, 
not  love  merely,  but  also  after-reconciliation,  there  men- 
tioned, ver.  10. 

2.  A  delightful,  complacential  love.  For  such  is  the 
love  of  friends,  a  love  of  delight,  which  they  take  in  one 
another  ;  as  if  he  had  said,  "  Now  I  have  overcome  you, 
and  won  your  hearts,  I  love  you  with  that  pleasantness, 
that  delightful  love,  which  is  proper  to  the  state  of  friend- 
ship." So  such  friends  are  spoken  to.  Cant.  ii.  14.  0  my 
dove,  let  me  see  thy  countenance,  let  me  hear  thy  voice, 
for  sweet  is  thy  voice,  and  thy  countenance  comely  :  and 
that  book  abounds  with  expressions  of  that  import  :  Thou 
hast  ravished  my  heart,  my  sister,  my  spouse.  How  fair 
is  my  love  !  chap.  iv.  7,  9,  10,  &c.  But  besides  what  this 
friendship,  as  such,  or  as  it  hath  in  it  the  general  notion  of 
friendship,  includes  ;  consider  farther  some  particularities 
belonging  to  this  friendship,  as, 

1.  How  infinitely  condescending  it  is  on  God's  part. 
That  the  high  and  lofty  One,  who  inhabits  eternity,  who 
hath  infinite  fulness  in  himself,  and  could  with  delight  live 
alone  to  all  eternity,  as  he  did  from  all  eternity,  that  he 


OF  RECONCILIATION  BETWEEN   GOD  AND  MAN.  273 

should  vouchsafe  to  take  from  among  his  own  creatures, 
such  as  he  would  make  friends  of ;  how  admirable  !  much 
more  of  such  creatures,  apostate  revolted  creatures,  impure 
and  vile  creatures  !  such  as  he  hath  so  much  to  do  upon, 
to  make  them  kind  and  holy,  that  they  might  be  capable  of 
his  fi'iendship  ! 

According  to  the  usual  measures  of  friendship,  'tis  with 
those  that  are  like,  yea  with  equals.  How  tratisporting 
should  it  be  to  thy  soul,  that  the  great  God  should  enter- 
tain and  strike  such  a  fi'iendship  with  thee,  so  vile,  so 
rebellious  and  abject  as  thou  wast  !  Solomon  speaks  of  it 
as  a  wonderful  thing,  and  even  exceeding  all  belief,  that 
God  should  dwell  (which  dwelling  signifies  friendly  so- 
ciety), saith  he.  In  very  deed  will  God  dwell  with  men  ! 
such  creatures  as  men  are  now  become  !  and  with  men  on 
earth  !  in  this  their  low  and  mean  state,  and  on  this  narrow, 
little,  base  spot  ;  when  even  the  bright  and  spacious 
heavens,  yea  the  heaven  of  heavens,  cannot  contain  him, 
2  Chron.  vi.  18.  How  wonderful  a  thing  is  this  !  and 
even  surpassing  all  wonders  !  Is  it  after  the  manner  of  men  ? 
how  far,  herein,  are  his  ways  above  our  ways,  and  his 
thoughts  above  our  thoughts  !  even  as  the  heavens  are  above 
the  earth,  Isa.  Iv.  8.     Consider, 

2.  How  beneficial  this  his  friendship  to  us  is  !  Many 
fri'^nds  can  only  wish  well  to  one  another,  have  neither 
wisdom  nor  power  really  to  befriend  them  ;  but  his  fiiend- 
ship  is  most  bonoficial  to  tliem  on  whom  'tis  placed,  having 
all-sufficient  fulness  in  himself  to  counsel,  to  support,  to 
relieve,  to  supply  them  as  the  matter  shall  require. 

3.  How  conversable  he  is  with  these  his  friends,  being, 

1.  Always  present.  One  may  have  a  wise  and  potent 
fi  lend,  but  perhaps  he  is  far  off  when  there  is  greatest  need 
of  him. 

2.  Being  intimately  present,  with  our  minds  and  spirits. 
The  Lord  Jesus  be  with  thy  spirit,  2  Tim.  iv.  22.  He  can 
be  always  so.  The  most  inward  friends,  among  men,  can 
have  no  immediate  access  to  one  another's  spirits  ;  but  this 


274  OP  RECONCILTATIOX  BETWEEN  GOD  AND  MAN. 

is  the  peculiar  advantage  of  this  friend,  that  he  can  enter 
into  our  very  souls  ;  nothing  is  shut  up  from  him. 

4.  How  constant  is  God's  friendship  !  He  loves  with  an 
everlasting  love,  and  to  the  end  (Jer.  xxxi.  3  ;  Isa.  liv.  8 ; 
John,xiii.  1),  when  other  fi-iendships  are  upon  slight  grounds, 
easily,  and  often  broken  off.  Thus  far  we  have  seen  what 
this  mutual  recollection  imports,  on  our  part,  towards 
God  ;  and  on  God's  part  towards  us.  We  now  come  to 
consider, 

2.  The  way  wherein  our  Lord  Jesus  Christ,  the  Media- 
tor between  God  and  us,  brings  about  this  reconciliation  ; 
viz.  In  the  body  of  his  flesh  through  death.  The  same 
thing  is  expressed  in  the  20th  verse,  by  his  making  ^.eace 
by  the  blood  of  his  cross,  or  his  shedding  his  blood  on  the 
cross.  The  meaning  of  both  expressions  is,  that  he  brought 
about  this  reconciliation,  by  suffering  death  for  us  upon 
the  cross.  Now  because  this  reconciliation,  as  you  have 
heard,  includes  both  God's  reconciliation  to  us,  and  our 
reconciliation  to  God  ;  and  that  both  are  effected  by  his 
dying  upon  the  cross  for  us  ;  we  are  to  shew  how  each  of 
these  are  brought  about  this  way. 

1 .  How  God's  reconciliation  to  us  is  wrought,  by  Chi-ist 
dying  for  us.  You  may  say,  why  was  this  the  means  of 
reconciling  God  to  us  1  for  you  may  think  with  yourselves, 
if  God  had  a  mind  to  be  reconciled  to  sinners,  could  he 
not  have  been  so,  without  letting  his  Son  die  for  it  ?  There 
are,  indeed,  difficulties  in  this  matter,  which  are  not  fit 
to  be  brought  into  such  a  discourse  as  this ;  but  I  shall 
here  say  nothing  about  it  but  what  is  plain,  and  easy  to 
be  understood. 

1.  You  can  easily  apprehend,  that  God  saw  it  was 
necessary  his  Son  should  die,  in  order  to  the  saving  of 
sinners ;  for  who  can  think  he  would  ever  have  con- 
sented to  the  death  of  his  most  beloved  Son,  if  he  had 
not  seen  it  necessary  ?  Therefore  you  must  conclude  it  was 
necessary,  whether  you  discern  the  reasons  upon  which  it 
was  so  or  no. 

2.  You  can  easily  apprehend  that  the  sins  of  men  de- 


OF  RECONCILIATION   EETWEEN  GOD  AND  MAN.  2/5 

served  eternal  death,  and  that  God  threatened  them  with 
eternal  death  accordingly ;  for  what  death  but  eternal  death 
can  that  be,  which  is  opposed  to  eternal  or  everlasting  life  l 
(Rom.  V.  21  ;  vi.  23),  and  which  is  executed  upon  all  that 
are  not  reconciled,  according  to  the  sentence  of  the  last 
judgment,  Matt.  xxv.  ult. 

3.  You  cannot  but  know  that  there  were  sacrifices  under 
the  law  of  Moses,  appointed  to  make  atonement  for  sin,  and 
that  without  shedding  of  blood  there  could  be  no  remission, 
Heb.  ix.  22. 

4.  'Tis  easy  to  be  understood,  that  the  blood  of  those 
sacrifices  could  not  take  away  sin,  as  is  expressly  said  (Heb. 
X.  4),  and  therefore  that  they  could  not  otherwise  signify 
any  thing,  to  the  taking  it  away,  than  as  they  were  types 
and  shadows  of  that  great  sacrifice,  that  once  for  all  was 
to  be  offered  up  for  that  purpose.  Once  in,  or  towards  the 
end  of,  the  world  hath  he  appeared,  to  put  away  sin  by 
the  sacrifice  of  himself,  Heb.  ix.  26, 

5.  You  can  understand  that  as  this  could  never  have 
been,  without  the  consent  of  the  Father  and  the  Son  ;  so 
by  their  consent  it  might  be,  that  the  innocent  might  suffer 
for  the  guilty  :  as  one  may  be  bound,  body  for  body,  for 
another. 

6.  And  it  is  plain  they  did  consent ;  God  so  loved  the 
world,  that  he  gave  his  only-begotten  Son,  that  whosoever 
believeth  in  him  might  not  perish,  but  have  life  everlast- 
ing, John,  iii.  16.  And  our  Lord  Jesus  Christ  himself 
says,  no  man  could  take  his  life  from  him,  i.  e.  against  his 
will,  for  he  could  have  twelve  legions  of  angels  to  defend 
it;  but  he  did  lay  it  down  (John,  x.  18),  and  gave  his  life 
a  ransom  for  many.  Matt.  xx.  28. 

7.  So  it  came  to  pass  that  our  Lord  Jesus  suffered  once, 
the  just  for  the  unjust,  to  bring  us  to  God,  1  Pet.  iii.  18. 
And  he  was  made  sin  for  us  who  knew  no  sin,  that  we 
might  be  the  righteousness  of  God  in  him. 

8.  And  hcreujjon  when  God  is  reconciled  to  sinners,  he 
doth  not  only  forgive  them,  but  he  justifies  them,  there 
being  an  ecpal  recompense  made  to  him  j  but  of  his  own 


276  OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

providing,  and  therefore  to  us  it  is  most  free,  though  it  was 
very  costly  to  Christ.  So  both  these  expressions,  of  the 
same  thing,  are  put  together  :  We  are  justified  freely  by 
liis  grace,  through  the  redemption  that  is  in  Jesus  Christ, 
whom  God  hath  set  forth  to  be  a  propitiation  through  faith 
in  his  blood,  to  declare  his  righteousness  in  the  remission 
of  sins — that  God  might  be  just,  and  the  justifier  of  them 
that  believe  in  Jesus,  Rom.  iii.  24,  26. 

9.  Thus  God  becomes  reconciled  to  sinful  men  (not  to 
every  one,  but  to  them  that  sincerely  repent  and  believe), 
in  a  just;  regular,  and  orderly  way,  most  becoming  his 
excellent  Majesty.  For  though  he  forgive  sinners,  that 
had  affronted  him,  and  rebelled  against  him  ;  yet  it  is  not 
without  a  sacrifice,  and  that  of  his  own  Son,  a  sacrifice  of 
infinite  value ;  most  becoming  his  grace  and  mercy,  for 
that  sacrifice  was  of  his  own  providing.  Most  becoming 
his  justice,  for  though  sin  be  forgiven,  it  is  punished  too  ; 
forgiven  to  us,  but  punished  in  his  own  Son,  who  consented 
to  bear  our  sins  in  his  own  body  on  the  tree,  3.  Pet.  ii.  24. 
Most  becoming  the  truth  of  his  word,  for,  as  that  said, 
without  shedding  of  blood  there  could  be  no  remission ;  the 
most  precious  blood  was  shed  that  ever  was,  in  order  to  our 
remission.  Most  becoming  Ins  infinite  wisdom,  that  found 
out  this  way  of  answering  all  purposes ;  that  both  he  might 
be  glorified  in  the  highest  degree,  and  yet  sinners  be  saved. 
Grace  hath  herein  abounded  in  all  wisdom  and  prudence, 
Eph.  i.  6-8. 

2.  We  come  now  (having  thus  far  seen  how  Christ's 
dying  on  the  cross  works  God's  reconciliation  to  us)  to  shew 
also  how  it  brings  about  our  reconciliation  to  God.  And 
here  you  may  observe,  we  changed  the  method  of  speaking 
to  this  two-fold  reconciliation,  considered  in  itself,  and  as 
the  effect  of  Christ's  death.  For  though  God  is  not  actually 
reconciled  to  us  before  he  hath  disposed  our  hearts  to  a 
reconciliation  unto  him  ;  yet  the  foundation  of  his  being 
reconciled  to  us,  is  first  laid  in  the  death  of  his  Son,  or  in 
the  prospect  and  foresight  of  it ;  before  there  can  be  any 
disposition  on  our  parts  to  such  a  reconciliation.    And  that 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN.         277 

being  done,  and  it  being  thereby  seen  what  this  great  sacri- 
fice signifies  to  his  being  reconciled,  whensoever  that  shall 
lie  ;  it  comes,  in  the  proper  order,  next  to  be  considered 
which  way  it  works,  to  bring  about  our  reconciliation  also. 
And  it  works,  in  order  hereto,  these  two  ways  : — 

1.  By  preparing  the  ground  of  preaching  the  gospel  of 
reconciliation,  or  of  Christ  crucified  ;  which  must  first  be, 
or  have  been  resolved  on,  before  there  could  he  any  gospel 
to  reveal  it.  In  this  gospel  Christ  is  set  forth  as  a  propi- 
tiation through  faith  in  his  blood,  Rom.  iii.  25.  And  this 
is  the  proper  and  most  apt  means  to  work  upon  thy  heart, 
sinner,  to  persuade  thee  to  be  reconciled  to  God.  Looking 
upon  him  whom  thou  hast  pierced,  is  that  thou  may  est 
mourn  over  him,  Zech.  xii.  10.  What  should  so  melt  and 
overcome  thy  heart,  and  make  thee  yield  to  the  terms  of 
reconciliation  ?  But  he  must  be  represented,  that  he  may 
be  looked  upon  ;  and  therefore  is  the  preaching  of  Christ 
crucified,  unto  them  that  are  called,  the  power  of  God,  and 
the  wisdom  of  God  (1  Cor.  i.  23,  24),  the  most  powerful 
and  the  wisest  method ;  and  which  God  hath  thought  fittest 
to  win  souls,  and  reconcile  them  to  himself.  Therefore  it 
is  reckoned  no  less  than  a  witchery,  if  they  obey  not  the 
gospel,  who  have  Christ  set  forth  before  their  eyes,  as  cru- 
cified among  them  (Gal.  iii.  1),  which  setting  forth  could 
not  be  otherwise,  than  in  the  gospel  representation.  For 
you  know  Christ  was  not  actually  crucified  in  Galatia,  but 
at  Jerusalem  ;  therefore,  saith  our  Lord  himself.  But  I,  if  I 
be  lifted  up  from  the  earth,  will  draw  all  men  unto  me, 
John,  xii,  32.  This  was  said  (as  it  follows),  signifying 
what  death  he  should  die,  i.  e.  by  being  crucified.  And 
this,  supposing  a  due  representation  of  him  in  the  gospel, 
was  in  point  of  means  to  draw  all  men.  But  it  could  only 
be  sufficient,  as  a  means ;  when  yet  it  could  not  be  a  means 
sufficient,  if  there  were  not  an  agent  able  to  use  it  to  that 
purpose.     Therefore, 

2.  Our  Redeemer's  dying  upon  the  cross  did  work  to- 
wards our  reconciliation,  by  procuring  the  Spirit  to  be 
given,  in  order  to  the  making  this  most  apt  means  efFee- 


278  OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

tual  to  this  end.  And  if  this  sacrifice  of  Christ  on  the  cross 
was  necessary  to  the  obtaining  forgiveness  of  sins,  it  was, 
at  least,  equally  necessary  to  obtain  the  giving  of  the  Spirit, 
without  which  all  the  rest  were  in  vain.  When  Christ  had 
died  to  reconcile  both  (i.  e.  Jew  and  Gentile)  in  one  body, 
by  the  cross,  having  slain  the  enmity  thereby  ;  and  there- 
upon preached  peace  to  them  that  were  afar  off,  and  to 
them  that  were  nigh  ;  yet  it  was  still  necessary  that  by 
one  Spirit  both  should  have  access  to  the  Father ;  other- 
wise they  would  never  come  at  him,  they  would  still,  with 
implacable  hearts,  have  kept  at  a  distance.  Therefore  look- 
ing upon  a  crucified  Christ  would  never  have  had  this 
effect,  to  make  them  mourn  over  him,  whom  they  had 
pierced  ;  if  the  Spirit  of  grace  and  supplication  were  not 
poured  forth,  Zech.  xii.  10.  They  would  with  hard  hearts 
have  gazed  long  enough  on  this  doleful  spectacle,  far 
enough  from  mourning  ;  if  the  Spirit  of  Christ  were  not 
poured  forth,  as  well  as  his  blood. 

And  do  we  think  that  holy  and  pure  Spirit  would  ever 
have  been  poured  forth,  on  so  impure  and  unholy  souls, 
if  the  precious  blood  of  that  invaluable  sacrifice  had  not 
been  poured  forth  to  procure  it  1  Those  words  of  the 
apostle  make  this  plain  (Gal.  iii.  13,  14),  Christ  hath 
redeemed  us  from  the  curse  of  the  law,  being  made  a  curse 
for  us  (for  cursed  is  every  one  that  hangeth  on  a  tree),  that 
the  blessing  of  Abraham  might  reach  further,  come  upon  the 
Gentiles  ;  that  they  might  receive  the  promise  of  the  Spirit 
through  faith.  Or  in  their  being  made  to  believe  the  ever- 
blessed  One  was  so  far  made  a  curse,  that  you  might  be 
capable  of  this  blessing  ;  and  by  it  have  your  own  enmity 
overcome,  and  your  reconciliation  brought  about.  There  - 
fore  doth  our  Lord  direct  us  to  pray  for  the  Spirit,  assuring 
us  our  heavenly  Father  will  give  that  Holy  Spirit  to  them 
that  ask  him  (Luke,  xi.  13),  as  well  knowing,  his  pouring 
forth  his  blood  had  deserved  it  should  not  any  longer  be  an 
enclosed  blessing  ;  but  which  might  be  communicated  to 
Jew  and  Gentile,  and  in  his  way  and  season  be  poured  out 
on  all  flesh.     Thus  doth  our  Lord,  in  the  body  of  his  flesh 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN.  279 

through  death,  work  out  this  two-fold  reconciliation,  both 
of  God  to  you,  and  of  you  to  God. 

And  now  the  use  follows,  which  must  have  reference 
hoth, — 1.  To  the  mutual  reconciliation  itself.  You  hath  he 
now  reconciled  ;  and — 2.  To  the  way  wherein  our  Lord 
Jesus  brings  it  about.  In  the  body  of  his  flesh  through  deatli. 
The  use  we  shall  make  of  the  former  will  be  two-fold 
(according  as  this  reconciliationitself  is  two-fold,  viz.  God's 
reconciliation  to  us,  and  our  reconciliation  to  God),  viz.  to 
persuade  us  from  sundry  considerations, — 

1.  To  believe  God's  reconcilableness  to  us. — 2.  To  be 
willing,  hereupon,  to  be  actually  and  speedily  reconciled  to 
him.  And  the  use  which  is  only  now  intended  to  be  made 
of  the  latter,  is  to  draw  from  it  divers  additional  considera- 
tions, by  which  to  enforce  and  give  further  strength  to  both 
those  mentioned  exhortations. 

1.  For  the  use  of  the  former,  the  doctrine  of  the  reconci- 
liation itself.  Inasmuch  as  we  have  shewn  that  it  contains 
reconciliation,  on  God's  part  towards  us,  and  on  our  part 
towards  God,  we  must  understand, 

I.  That  God's  reconciliation  is  asserted  here,  to  the 
persons  whom  the  apostle  now  mentions  ;  and  whom  he 
had  before  described  as  converts,  saints  faithful  in  Christ 
(ch.  i.  1),  that  Christ  had  reconciled  them,  i.  e.  restored  them 
into  a  state  of  grace,  favour,  and  acceptance,  though  they 
had  been  alienated,  and  enemies  in  their  minds.  There- 
fore, if  when  they  become  saints,  faithful,  &c.  God  was 
reconciled  to  them  ;  while  they  were  yet  in  their  state  of 
enmity,  he  was  reconcilable.  The  plain  use  to  be  made 
of  this  is,  that  we  be  persuaded  to  believe  God's  recon- 
cilableness to  sinners,  offending  creatures,  such  as  had 
been  strangers  to  him,  and  enemies  ;  whatsoever  bar  was 
in  the  way,  is  so  far  removed  (as  we  shall  shew  from  the 
second  head)  that  he  can  be  reconciled  to  such  enemies, 
and  will  actually  be  so,  whensoever  they  turn  to  him.  This, 
sinner,  is  the  sum  of  the  gospel,  which  thou  art  to  believe 
upon  sundry  considerations,  which  have  their  ground 
here  ;  as, 


280         OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

1.  This  gospel  could  never  be  intended  for  these  only, 
to  whom  the  apostle  now  writes.  Can  we  think  there  was 
one  gospel  meant  for  Colossians,  and  another,  or  none  at 
all,  for  Englishmen  ?  Yea,  when  the  apostle  himself  was 
converted  and  obtained  mercy,  it  w^as  for  a  pattern  to  them 
that  should  hereafter  believe,  1  Tim.  i.  16.  You  have  the 
same  warrant  to  believe,  that  turning  to  God  and  believing 
on  his  Son,  God  will  be  reconciled  to  you  as  he  was  to  them. 

2.  This  is  the  gospel  which  God  hath  ever  declared  to 
the  world,  without  accepting  any  person,  wheresoever  his 
written  word  hath  come  (Isa.  Iv.),  Ho,  every  one  that 
thirsteth,  come  to  the  w^aters,  even  he  that  hath  no  money, 
come  without  money,  and  without  price,  ver.  1.  Incline 
your  ear,  and  come  to  me,  hear,  and  your  souls  shall 
live  ;  and  I  will  make  an  everlasting  covenant  with  you, 
ver.  3.  Let  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts,  and  turn  to  the  Lord,  and  he  will  have 
mercy  ;  to  our  God,  and  he  will  abundantly  pardon.  For 
my  ways  are  not  as  your  ways,  ver.  7,  8.  So  the  tenor  of 
his  word  hath  always  run,  "  Turn  to  me,  and  I  will  turn  to 
you,"  2  Chron.  xxx.  6  ;  Jer.  iii.  12  ;  Zech.  i.  3  ;  Mai.  iii.  7. 
And  is  it  not  to  be  believed  ? 

3.  It  is  the  gospel  which  he  hath  confirmed,  by  his  own 
solemn  oath  (as  I  live,  saith  the  Lord),  having  plainly 
propounded  it  (Ezek.  xviii,  21,  22,  23,  31,  32.)  He  swears 
to  it  (chap,  xxxiii.  11),  and  wilt  thou  not  yet  believe  him  ? 

4.  When  after  the  fulness  of  time,  it  was  more  expressly 
revealed,  that  there  could  be  no  turning  to  God,  but  through 
Christ  ;  this  was  the  gospel  which  he  himself  preached 
(Mark,  i.  14,  15),  and  which,  when  he  was  leaving  the 
world,  he  required  should  be  preached  to  all  the  world, 
Mark,  xvi.  15,  16. 

5.  It  is  given  as  the  sum  of  all  the  counsel  of  God,  Acts, 
XX.  21. 

6.  It  is  the  everlasting  gospel,  which  is  to  continue 
through  all  ages,  as  the  stated  means  of  regenerating  and 
renewing  souls,  1  Pet.  i.  23,  24,  25. 

7.  It  is  this  gospel  which  God  blesses,  and  makes  effectual 


F  RECONCILIATION  BETWEEN  GOD  AND  MAN.         281 

to  this  purpose.  When,  herein,  the  love  and  kindness  of 
God  to  men  appear,  then  (not  by  works  of  righteousness 
which  they  have  done)  but  of  his  mercy  he  saves  them  by 
the  wasliing  of  regeneration,  and  renewing  of  the  Holy 
Ghost,  Tit.  iii.  4,  5.  Ilis  mercy  revealed,  softens  and 
changes  their  hearts  ;  so  that  by  the  exceeding  great  and 
precious  promises,  contained  in  this  gospel,  they  are  made 
partakers  of  a  divine  nature,  2  Pet.  i.  4. 

8.  But  it  is  by  believing  it  becomes  effectual  to  any 
blessed  purpose.  It  is  the  power  of  God  to  salvation,  to 
every  one  that  believes  (Rom.  i.  16),  but  to  them  that 
believe  it  not,  it  is  without  power,  and  effects  nothing.  It 
AA  orks  effectually  on  every  one  that  believes  (1  Thess.  ii. 
13),  but  hath  no  efficac}'  when  it  is  not  believed.  Much 
people,  believing,  wei-e  turned  to  the  Lord  (Acts,  xi.  23),  but 
where  there  is  no  believing  there  is  no  turning. 

9.  Where  it  is  not  believed  it  hardens.  We  are  there- 
fore warned  to  take  heed  of  the  evil  heart  of  unbelief,  lest 
we  be  hardened  (Heb.  iii.  12.  13),  and  are  told  those  har- 
dened ones  that  fell  in  tlie  wilderness,  were  such  as  believed 
not,  and  that  could  not  enter  into  Canaan  (the  type  of 
heaven)  because  of  unbelief  (ver.  18,  19),  and  that  the 
gospel  could  not  profit  them  because  it  was  not  mixed  with 
faith,  chap.  iv.  2. 

10.  It  is  in  the  same  context  mentioned,  as  a  most  pro- 
voking wickedness,  to  disbelieve  this  gospel  of  his.  That 
sin  was  therefore  said  to  be  the  provocation  (Ileb.  iii.  15), 
and  referring  to  the  same  time,  the  great  God  says  ;  How 
long  will  this  people  provoke  ?  how  long  ere  they  believe 
me  ?  (Numb.  xiv.  11),  when  their  not  believing  his  willing- 
ness to  do  better  for  them,  than  only  to  bestow  upon  them 
an  earthly  Canaan,  was  their  most  provoking  wickedness, 

11.  The  not  believing  of  this  gospel  of  his,  is  understood 
to  be  giving  God  the  lie  (1  Jolm,  v.  10),  as  believing  it  is 
setting  to  our  seal  that  he  is  true,  John,  iii.  33.  But  what 
inducement  is  it  possible  he  can  have  to  lie  to  his  own 
creatures,  who  is  himself  all-sufficient,  and  wlio  hath  them 
absolutely  in  his  power  ?  Or  what  man  would  lie  for  hang 


282  OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

sake,  liaving  no  inducement  ?  It  is  therefore  impossible  for 
God  to  lie,  as  being  inconsistent  with  the  universal  perfee- 
tions  of  his  nature  ;  and  therefore  to  impute  falsehood  to 
him,  is  highest  blasphemy.  And  after  all  this,  sinner,  darest 
thou  disbelieve  God's  reconcilableness  to  thee,  upon  his 
own  declared  terms  ;  when  here  the  whole  business  sticks, 
of  reconciliation  between  him  and  thee  1  But  there  are  yet 
other  considerations  to  this  purpose,  to  persuade  thy  belief 
of  God's  reconcilableness  to  thee,  from  the 

2.  Head  of  discourse,  the  way  of  our  Lord's  bringing 
about  this  reconciliation,  viz.  in  the  body  of  his  flesh 
through  death.  And  here  his  reconcilableness  must  be 
imderstood  to  signify  two  things :— the  possibility  of  God's 
being  reconciled  to  sinners, — his  willingness  to  be  recon- 
ciled. And  the  death  q£  his  Son  upon  the  cross,  in  order 
hereto,  affords  considerations  to  evince  both. 

1.  The  possibility  of  the  thing,  which  this  sacrifice 
proves  to  be  possible,  because  it  makes  it  so.  "iVhen  the 
apostb  asserts,  that  without  shedding  of  blood  there  is  no 
remission  of  sin  (Heb,  ix.  22),  and  that  it  was  impossible 
the  blood  of  bulls  and  goats  should  take  it  away  (ch.  x.  4), 
and  that,  therefore,  our  Lord  came  to  take  it  away,  in  that 
body  prepared  for  him  (ver.  5,  6),  he  therein  implies  it  to 
be  impossible  to  be  otherwise  taken  away,  than  by  this 
blood  shed  upon  the  cross  ;  nothing,  indeed,  being  possible 
to  God,  which  becomes  him  not.  And  it  became  him  not 
otherwise  to  effect  this  design,  and  bring  many  sons  to 
glory,  but  by  the  sufferings  of  this  his  Son.  It  was,  there- 
fore, not  possible  upon  other  terms  (Heb.  ii.  10),  but  in  this 
way  it  was  possible,  upon  the  account  of  these  several 
things  concurring : 

1.  The  rich  and  infinite  value  and  fulness  of  this  sacri- 
fice. The  blood  that  was  herein  shed,  and  the  life  that  was 
laid  down,  though  of  a  man,  3'et  were  the  blood  and  life  of 
such  a  man  as  was  also  God  (Acts,  xx.  28  ;  1  John,  iii.  16), 
a  man  that  was  God's  ov\ti  fellow^,  Zech.  xiii.  7.  As  it  was 
God  that  was  offended,  so  it  was  God  that  did  satisfy  for 
the  offence. 


OP  RECONCILIATION  BETWEEN  GOD  AND  MAN.  283 

2.  He  Avas  nearly  allied  to  us,  as  a  Redeemer  ouglit  to 
be.  Because  we  were  partakers  of  flesh  and  blood,  he  took 
part  with  us  of  the  same  (Ileb.  ii.  14, 15) ;  therefore,  as  man 
did  offend,  man  suffered  for  it. 

3.  He  freely  consented  hei-cto,  both  to  become  man,  and 
to  suffer  for  man,  Phil.  ii.  6-8  ;  John,  x.  18. 

4.  He  had  no  sin  of  his  own  to  suffer  for,  2  Cor.  v.  21, 
and  as  many  other  Scriptures  speak. 

5.  He  was,  by  a  special,  divine  law,  commissioned  here- 
unto. Therefore  his  laying  down  his  life,  was  in  itself  no 
illegal  act.  He  had  power  to  lay  down  his  life,  having 
received  a  commandment  for  it  from  the  Father,  John,  x. 
18.  He  came,  having  God's  law,  to  this  purpose,  in  his 
heart,  Psal.  xl.  6-8. 

6.  He  was  fully  accepted  herein  above,  his  sacrifice 
having  a  sweet-smelling  odour  with  it,  unto  God  ;  because 
satisfying  his  justice,  it  made  way  for  the  free  exercise  of 
his  grace  and  love,  Eph.  v.  2,  Therefore,  sinner,  canst  thou 
disbelieve  or  doubt  the  very  possibility  of  God's  being 
reconciled  to  thee,  upon  his  own  declared  terms  ;  when  so 
extraordinary  a  course  was  taken  that  he  might  be  recon- 
ciled ? 

2.  And  thou  hast  as  great  reason  to  believe  his  willing- 
ness to  be  reconciled,  considering  that  this  was  consented 
to  on  purpose.  God  so  loved  the  world  that  he  gave  his 
only-begotten  Son,  that  Avhosoever  believeth  in  him,  might 
not  perish,  John,  iii.  16.  Now  consider,  was  his  own 
Son  given  for  what  he  was  not  willing  of  1  his  only-begot- 
ten Son  !  his  very  image  !  (Heb.  i.  2)  the  Son  of  his 
delights,  always  dear  to  him  !  (Pro v.  viii.  30)  and  who 
was  especially  dear  to  him  for  this  very  reason  !  John,  x. 
17.  Yea,  and  that  it  was  the  very  cry  of  his  Idood  from 
the  cross,  0  forgive,  forgive  this  repenting,  believing 
sinner,  be  reconciled  to  him,  0  Father,  for  the  sake  of  thy 
dying  Son  !  And  yet  was  he  unwilling  ?  Wluit  could 
induce  him  who  is  love  itself,  to  give  up  such  a  Son,  to  so 
bitter,  bloody,  and  ignominious  sufferings,  but  his  willing- 
ness to  l)e  reconciled  to  sinners  ?     It  were  a  blasphemy 


284  OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

against  the  ever-blessed  nature  and  being  of  God,  to  imagine 
lie  would  have  his  most  beloved  Son  suffer  for  suffering's 
sake  !  And  for  what  other  end  could  it  be  ?  And  there  is 
as  little  reason  to  doubt  the  issue,  but  that,  being  an  enemy, 
thou  wast  reconciled  by  the  death  of  his  Son  ;  being  recon- 
ciled, thou  shalt  be  saved  by  his  life,  Rom.  v.  10.  It 
therefore  remains  to  press  the 

2.  Exhortation,  which  you  may  take  in  the  apostle's 
words  (2  Cor.  v.  20),  AVe,  the  ambassadors  of  Christ,  as 
though  God  did  beseech  you  by  us,  do  pray  you  in  Christ's 
stead,  be  ye  reconciled  to  God.  Now  that  is  put  out  of 
doubt,  that  God  justly  and  honourably  can  be  reconciled 
to  you  (without  which  it  had  been  impossible),  and  that 
he  is  most  unquestionably  willing  ;  are  you  yet  unwilling 
to  be  reconciled  to  him  1  Consider  both  this  reconciliation 
itself,  brought  about  wdth  some.  You  hath  he  reconciled  ; 
and  the  way  of  it.  In  the  body  of  his  flesh,  through  death. 

1.  Some  have  been  reconciled,  that  have  been  alienated 
and  enemies  in  their  minds  by  wicked  works.  Whereupon 
bethink  yourselves, 

1.  Have  you  any  greater  reason  to  be  implacable  towards 
the  blessed  God,  than  those  Colossians  1  why  should  you 
be  more  wicked  enemies  1 

2.  Can  you  better  maintain  your  cause  against  God? 
are  you  more  able  to  stand  against  all  the  power  of  his 
wrath,  which  you  so  little  know  1  Psal.  xc.  11. 

3.  Can  you  better  bear  the  loss  and  want  of  the  comforts 
of  his  love,  while  you  live  1  to  have  the  great  God  for 
3^our  friend  1  to  whom  you  have  free  recourse,  and  may 
pour  out  your  souls  daily  ?  upon  whom  you  may  cast  all 
your  cares  ?  with  whom  you  may  walk  in  fi'iendly  love, 
and  may  converse  with  him  every  day  ? 

4.  Can  you  less  need  his  supports  in  a  dying  hour  ?  "Will 
it  be  easy  to  you  to  die  unreconciled  ?  and  afterwards  to 
appear  convicted,  unreconcilable  enemies  before  the  tribu- 
nal of  your  Judge  ?  and  then  to  have  no  advocate,  no 
intercessor  to  plead  for  you  ?  When  he  himself  must  be 
your  condemning  Judge,  and  shall  only  say,  0  that  thou 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN,         285 

hadst  known,  in  the  day  of  thy  visitation,  the  things  that 
did  belong  to  thy  peace  !  but  now  they  are  hid  from  thy 
eyes,  Luke,  xix.  42,  44, 

2.  But  we  are  further  to  persuade  this  reconciliation  to 
God,  from  the  way  wherein  our  Lord  effects  it :  In  the  body 
of  his  flesh,  through  death,  or  by  dying  a  sacrifice  upon 
tlic  cross.  And  now  you  know  this,  will  you  not  yet  be 
reconciled  to  him  1     Consider, 

1 .  You  will  herein  frustrate  and  make  insignificant  to 
yourself,  the  highest  demonstration  that  could  be  giveti  of 
God's  good-will  towards  you.  God  so  loved  the  world,  &c. 
(John,  iii.  1 6),  and  what  could  our  Lord  himself  have  done 
more  to  testify  his  own  love  ?  For  greater  love  hath  no 
man,  than  to  lay  down  his  life  for  his  friends,  John,  xv. 
13.  Yea,  for  those  that  were  not  so  before,  but  wicked 
enemies ;  only  that  thereby  they  might  be  made  friends, 
Rom.  V.  8,  And  what  could  it  signify  to  you,  to  represent 
the  divine  love  to  you  by  so  costly  a  demonstration,  if  it  do 
not  gain  your  love  ? 

2.  And  what  could  be  so  apt  a  means,  sinner,  to  break 
thy  heart,  and  conquer  all  thy  former  enmity,  as  to  behold 
thy  Redeemer  dying  upon  the  cross  for  thee  ?  They  shall 
look  upon  me  whom  they  have  pierced,  and  mourn,  Zech. 
xii.  10.  And  I,  if  I  be  lift  up,  will  draw  all  men  to  me  ; 
which  our  Lord  said,  signifying  what  death  he  should  die, 
by  being  lift  up  on  the  cross,  John,  xii.  32,  33.  Now  what 
dost  thou  think  of  thyself,  if  such  a  sight  will  not  move 
thee  ?  An  earthly,  carnal,  worldly  mind,  is  declared  over 
and  over  to  be  enmity  against  God,  Rom.  viii.  7  ;  James, 
iv.  4.  But  how  remarkable  is  it,  that  such  a  temper  of 
mind  should  be  so  peculiarly  signified  to  import  enmity  to 
the  cross  of  Christ !  Phil.  iii.  18,  19.  I  tell  you  of  suck, 
weeping,  saith  the  apostle,  that  do  even  continue  their 
enmity  even  in  the  face  of  the  cross  !  and  who  even  by 
that  itself  are  not  overcome  ! 

3.  If  thou  wilt  not  be  reconciled,  Christ  did,  as  to  thee, 
die  in  vain,  thou  canst  be  nothing  tlie  better.  Think  what 
it  must  come  to,  tliat  so  precious  blood  (infinitely  exceeding 


286  OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 

the  value  of  all  corruptible  tilings  ;  silver  and  gold,  &c. 
1  Pet.  i.  18,  19),  should  be  shed,  to  redeem  and  save  such 
as  thou,  and  yet  do  thee  no  good  ! 

4.  If  thou  continue  to  the  last  unreconciled,  it  not  only 
doth  thee  no  good,  but  it  must  cry  and  plead  most  terribly 
against  thee.  Blood-guiltiness  is  a  fearful  thing  1  What 
must  it  be  to  be  guilty  of  such  blood  !  If  thou  wert  guilty 
of  the  blood  of  thy  father,  thy  child,  or  of  the  wife  of  thy 
bo^om,  how  would  it  astonish  thee  !  But  to  be  guilty  of 
the  blood  of  the  Son  of  God  !  How  canst  thou  live  under 
it  ?  If  thou  wert  guilty  of  all  the  innocent  blood  that  ever 
was  shed,  since  the  creation  of  the  world,  it  were  not  com- 
parable to  the  guilt  of  this  blood  ! 

5.  But  if  thou  come  to  Jesus,  the  Mediator  of  the  new- 
covenant,  and  to  the  blood  of  sprinkling,  that  speaks  better 
things  than  the  blood  of  Abel,  as  a  reconciled  believing 
penitent  ;  tliou  wilt  also  come  and  be  adjoined  to  the 
general  assembly,  to  the  church  of  the  first-born  written  in 
heaven,  to  the  innumerable  company  of  angels,  and  to  the 
spirits  of  just  men  made  perfect,  Heb.  xii.  22-24.  0  the 
joy  in  heaven  that  will  be  concerning  thee  !  And  0  the 
fulness  of  thy  own  joy,  into  which  thou  shalt  enter  at  last : 
for  consider, 

6.  And  in  the  last  place,  w^hat  follows  in  the  latter  part 
of  this  verse,  that  is,  that  thou  wilt  be  presented,  by  thy 
Redeemer,  holy,  and  unblamable,  and  unreprovable  in  the 
sight  of  God,  as  if  thou  hadst  never  offended,  and  never 
been  an  enemy.  All  thy  former  transgressions,  that  have 
overwhelmed  thee  with  just  sorrow,  shall  all  be  overwhelmed 
in  that  kind,  paternal  joy,  as  for  the  returning  prodigal  ; 
This  my  son  was  lost,  and  is  found.  And  thy  having  been 
so  long  alienated,  and  an  enemy  in  thy  mind  by  wicked 
works,  will  all  be  forgotten  and  swallowed  up  in  the  em- 
braces of  infinite,  everlasting  love  ! 


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